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JOHN BUNY.AX 
I'roiu a iioi'trait painted by T. Sadler from lilc in 1(3«5 



THE PILGRIM'S PROGRESS 

PART I 

BY 

JOHN BUNYAN 



EDITED WITH AN INTRODUCTION AND NOTES 
BY ERNEST C. NOYES, PROFESSOR OF ENG- 
LISH, NORMAL HIGH SCHOOL, PITTSBURGH 




NEW YORK 
CHARLES E. MERRILL CO. 

44-60 East Twenty-third Street 




JOHN BUXYAX 
l-'roiu a portrait painted by T. Sadler from life in 1G«5 



THE PILGRIM'S PROGRESS 

PART I 

BY 

JOHN BUNYAN 



EDITED WITH AN INTRODUCTION AND NOTES 
BY ERNEST C. NO YES, PROFESSOR OF ENG- 
LISH, NORMAL HIGH SCHOOL, PITTSBURGH 




NEW YORK 
CHARLES E. MERRILL CO. 

44-60 East Twenty-third Street 






COFYRIOHT. 1910 

BY 

CHARLES E. MERRILL CO. 



©ni A2r)9002 



PREFACE 

The text of this edition is that of the Pilgrim's Progress 
in the Cambridge English Classics series, issued by the Cam- 
bridge University Press. This text is that of the eleventh 
edition of 1688, which received Bunyan's latest emendations, 
and is edited by Dr. John Brown. It is here used by the 
kind permission of the publishers, Messrs. G. P. Putnam's Sons, 
of New York and London. To them, and to Messrs. Henry 
Holt and Co. for the permission to use the extract from 
Professor Dowden's Puritan and Anglican, the editor wishes 
to express his obligations. 

The authorities upon which the Notes and the Introduc- 
tion are based may be found in the Bibliography. 

E. C. N. 



PUBLISHERS' NOTE 

This series of books will include in complete editions those 
masterpieces of English Literature that are best adapted for the 
use of schools and colleges. The editors of the several volumes 
will be chosen for their special qualifications in connection with 
the texts to be issued under their individual supervision, but 
familiarity with the practical needs of the classroom, no less than 
sound scholarship, will characterize the editing of every book 
in the series. 

In connection with each text, a critical and historical intro- 
duction, including a sketch of the life of the author and his re- 
lation to the thought of his time, critical opinions of the work in 
question chosen from the great body of English criticism, and, 
where possible, a portrait of the author, will be given. Ample 
explanatory notes of such passages in the text as call for special 
attention will be supplied, but irrelevant annotation and explana- 
tions of the obvious will be rigidly excluded. 

• CHARLES E. MERRILL CO. 



CONTENTS 

PAGE 

Introduction 

Life of Bunyan 7 

The Pilgrim's Progress 21 

Critical Comments 25 

Chronological Table 31 

Bibliography 35 

The Author's Apology for his Book 39 

The Pilgrim's Progress 49 

Notes 265 

Bunyan 's Spelling 289 

Questions for Study ........... 293 

Index to Notes 301 



INTRODUCTION 

THE LIFE OF BUNYAN. 

The Importance of Bunyan^s Life. — When a book has at- 
tained extraordinary popularity, it is natural to inquire, 
How did the author acquire his power? In the case of the 
most widely read book in the English language except the 
Bible, the explanation, so far as genius is capable of ex- 
planation, is easily found. No book was ever more the 
product of the writer's experience than the Pilgrim's Prog- 
ress; no writer ever had a more wonderful spiritual experi- 
ence than the tinker of Elstow. To understand the hold 
the Pilgrim's Progress has upon the heart, it is of the high- 
est importance that the reader should be familiar with the 
life of Bunyan. 

Bunyan's Birth and Parentagre. — John Bunyan was born 
in the little village of Elstow, near Bedford, England, in 
1628. His father, Thomas Bunyan, gave himself in his will 
the title of brasier; but in plain language he was called a 
tinker. In the seventeenth century, tinkers, whose occupa- 
tion was the mending of pots and kettles, lived a wandering 
life and were commonly ranked with the gipsies as vaga- 
bonds. Though tTie elder Bunyan in the pursuit of his 
calling probably roamed about the country from one farm- 
house to another, he kept a settled home at Elstow, where 
his ancestors had lived for generations, and he was held in 
more respect than the ordinary tinker. The mother of John 
Bunyan, Margaret Bentley, came from a family also of re- 
spectable poverty, which, like the Bunyans, had lived in the 

7 



8 INTRODUCTION 

vicinity of Elstow for many years. The author of the Pil- 
grim's Progress was the first child of this humble pair. 

His Education. — "Notwithstanding the meanness and in- 
considerableness of my parents," Bunyan says, "it pleased 
God to put it into their hearts to put me to school to learn 
both to read and write, the which I also attained according 
to the rate of other poor men's children." However, the 
learning that could be acquired in the neglected schools of 
that time was slight, and -"tliat;' little I learnt," he confesses, 
"I did soon lose, even almost utterly." At an early age he 
was taken out of school and set to work at his father's forge, 
where he "was brought up in a very mean condition among 
a company of poor countrymen." Like Shakespeare, Bun- 
yan gained his education chiefly from the experiences of life. 

His Youth. — Of Bunyan's youth we have little detailed 
knowledge. He seems to have been a boy of high spirits, 
fond of sports, and a leader among his companions. Like 
most adventurous boys, he several times came near losing 
his life. Twice he was almost drowned, and once he reck- 
lessly plucked out the sting of an adder with his fingers, 
but suffered no harm. A little later, while serving in the 
army, he was drawn to take part in a siege, when another 
took his place, and this substitute was shot. These deliv- 
erances from death, Bunyan afterwards thought, were given, 
him as warnings to arouse his interest in religion, but at 
the time they produced no effect, "wherefore" he "sinned 
still." 

Bunyan's Idea of Sin. — Bunyan's conception of sin was 
that of the Puritans, whose influence at this time was at its 
height. The Puritans originated within the English Church 
as a group who desired to abolish the office of bishop and 
to purify the church ritual from customs which they de- 
nounced as "badges of popery." Under the harsh treatment 
of Elizabeth, James, and Charles, they grew in numbers 
and power until, with the establishment of the Common- 
wealth, they controlled for a short time the State Church, 



INTRODUCTION 9 

and in their turn oppressed the Churchmen, They were 
men whose whole being was concentrated upon tlie severest 
ideals of virtue and moral beauty. In their lives they were 
exceedingly strict, sober, and austere, and in the condemna- 
tion of sin they were ruthless. Entirely devoted to the 
Supreme Being whose Word they interpreted with absolute 
literalness, and vividly impressed with a sense of the divine 
holiness, they hated all sin and ungodliness with an ex- 
travagance that tended to destroy their sense of proportion. 
The sins to which Bunyan was addicted in his youth were 
lying, swearing, Sabbath-breaking, ringing the bells in the 
tower of Elstow church, dancing on the village green, and 
indulging in tip-cat and other innocent sports not approved 
by the serious-minded Puritans. He charges himself with 
having "had few equals for cursing, swearirig, lying, and 
blaspheming the holy name of God," and adds, "I was the 
very ringleader of all the youth that kept me company in all 
manner of vice and ungodliness." These bitter self-accusations, 
however, must be taken with a grain of salt; for though no 
man was ever more sincere than Bunyan, he judged himself 
by unusual standards. Profane and blasphemous in speech 
he undoubtedly was, but of really depraved and vicious 
actions he was never guilty. On the contrary, he was always 
pure, sober, and honest. From the standpoint of an easy- 
going and tolerant world, his account of his wickedness seems 
much exaggerated. 

Bunyan's Conscience. — Furthermore, from childhood, Bun- 
yan was tormented by an abnormally sensitive conscience. 
This inward sensibility so worked upon his powerful imagina- 
tion that he was often frightened, he says, by "fearful 
dreams" and "terrible visions," and was greatly afflicted while 
asleep, "with the apprehensions of Devils and wicked spirits" 
who "labored to draw him away with them." That a boy 
whose childish visions were so vivid should grow up to write 
the most wonderful dream in the language is not surprising. 
Even after he had outgrown these nightmares and "the 



10 IMRODUCTION 

thoughts of Keligioii" had boeonie "very grievous" to him, 
his instinctive shrinking from evil made him tremble, in 
spite of his own careless life, when he saw those sinning that 
professed godliness. Though his offences, as Dr. Brown has 
pointed out, were never so much sensual as spiritual, he was 
burdened all his life with an overpowering consciousness of 
sin. 

His Military Experience. — When nearly seventeen, possibly 
in disgust at his father's remarriage only two months after 
tlie death of the boy's mother, possibly from a mere love of 
adventure, the young tinker enlisted in the army of the 
Parliament and served for two years and a half in the Civil 
War. Brief though his military experience was, it must 
have added greatly to the village lad's knowledge of the 
world. That it made a strong impression on his mind can 
be seen from his writings. To what other source can we 
ascribe the little touches giving reality to his descriptions 
of the prowess of the Valiant Man shown to Christian in 
the Interpreter's House, of the combat between Christian 
and Apollyon, and of Mr. Greatheart's heroic deeds? In 
the Holy War, too, he has left us the account of an allegor- 
ical siege that must have been founded upon his memories 
of actual warfare. As Macaulay says, "To the last he loved 
to draw his illustrations of sacred things, from camps and 
fortresses, from guns, drums, trumpets, flags of truce, and 
regiments arrayed each under its own banner." 

His Marriage. — Not long after his return from the war. 
Bunyan took a step which changed the whole course of his 
life. Though only about twenty years of age, he married. 
Who his wife was, whence she came, where he met her, and 
when they were married, are trifles so unimportant in his 
eyes that quite characteristically he has left no record of 
them. What he did deem important may be inferred from 
his account of his marriage. "My mercy was to light upon 
a wife, whose father was counted godly: Tliis woman and 
I, though we came together as poor as poor might be, (not 



INTRODUCTION 11 

having so much household stuff as a dish or spoon betwixt 
us both) yet this she had for her part. The Plain Man's 
Pathway to Heaven, and The Practice of Piety." His wife's 
religious books and pious conversation soon gave him "some 
desires to religion" so that he began to go to church twice 
a day and "there," he says, "should very devoutly both say 
and sing as others did, yet retaining my wicked life." 

The Interruption of His Sabbath Sports, — One morning, 
hearing a sermon on the evil of breaking the Sabbath with 
labor or sports, he felt reproved in his conscience, for he 
was accustomed to play on Sunday afternoon "with delight." 
After dinner, nevertheless, he shook off the burden left on 
his mind by the sermon, and returned to his games. "But 
the same day," he says, "as I was in the midst of a game 
at Cat,* and having struck it one blow from the hole, just 
as I was about to strike it the second time, a voice did 
suddainly dart from Heaven, into my Soul, which said. Wilt 
thou leave thy sins, and go to Heaven, or have thy sins and 
go to Hellf" Then, leaving his catty upon the ground, he 
looked up and imagined that he saw Christ in heaven looking 
down upon him with a threatening expression. Believing 
after this vision that he had lost all hope of heaven and 
that he might as w^ell be damned for many sins as for few, 
he went on in sin. 

His Moral Reformation. — A month or two later, while 
cursing and swearing with the fluency for which he seems 
to have had an especial gift, he was reproved by a woman, 
who, though herself no better than she should be, yet 
protested that he "was able to spoil all the youth in the 
whole town." From this time Bunyan left his swearing, 
which he had before thought it impossible to give up, 
and found that he "could speak better and with more 

* The game called tip-cat, which is played with a small piece of 
wood pointed at both ends, and called a cat, or catty. The player taps 
this on the end so as to make it rise from the ground, and while it is 
in the air, knocks it as far as possible. 



12 INTRODUCTION 

pleasantness" than oA-er before. Soon afterward, conversa- 
tion with a religious companion led him to take pleasure 
in reading his Bible, and he speedily fell into such an 
outward reformation that his' neighbors marvelled. Never- 
theless, by his own confession, he was but "a poor painted 
Hypocrite," and he did all that he did "either to be seen 
of or to be well spoken of by men." To please his conscience 
he now parted with the pleasures dearest to his heart, 
dancing on the village green and ringing the bells in the 
village belfry. Then, he thought, "no man in England could 
please God better than I." 

His Spiritual Struggles. — His satisfaction with himself did 
not last long. Joining in a conversation on religious sub- 
jects with some poor women in a Bedford street, for now, 
like Talkative in Pilgrim's Progress, he had become a brisk 
talker in matters of religion, he was quickly convinced that 
he "wanted the true tokens of a godly man," and that such 
as had these were happy and blessed. The desire for salva- 
tion took complete possession of him, and during the ntxt 
few years he passed through a spiritual struggle of terrific 
intensity. Of the agonies of soul that he endured at this 
time he has given us a detailed account in Grace Abounding. 
Fears, doubts, and temptations assailed his heart in such 
rapid succession that he was in continual torment. At one 
time he even thought that he had committed an unpardon- 
able sin like that of Judas. A talk with Mr. Gitford, the 
pastor of the Bedford congregation, a reformed profligate 
whose own life had fitted him to "minister to a mind 
diseased," gave poor Bunyan only a deeper conviction of his 
wickedness and his unworthiness to receive salvation. His 
chief source of comfort was his Bible, which he studied 
feverishly, and detached texts of which he applied to him- 
self without any regard to the context. Among these frag- 
ments of Scripture he occasionally found encouraging pas- 
sages tliat afl"orded him moments of relief. Many of his 
perplexities, also, were solved by an old copy of the Com- 



INTRODUCTION 13 

mentary on the Galatians, by Martin Luther, a man whose 
conscience and imagination had given him an experience 
similar to Bunyan's. "This book," Bunyan said, "1 do prefer 
(excepting the Holy Bible) before all the books that I have 
seen as most fit for a wounded conscience." At last, in the 
midst of his fears the words, "Thy Righteousness is in 
Heaven," he says, "fell upon his soul," and again he had 
a vision of Christ in Heaven. Finally, he had passed out of 
the Valley of the Shadow of Death, and he went rejoicing 
in "sweet and blessed comfort." 

Events Connected with His Removal to Bedford. — In a 
short time, probably in the year 1653, Bunyan was baptized 
in the River Ouse and publicly became a member of John 
Clifford's congregation of believers in Bedford. Two or three 
years later, he removed from Elstow with his family and 
went to live in Bedford, where he continued his trade. At 
this time, as a result of the strain through which he had 
passed, he was threatened with consumption, and despaired 
of his life; but his strong constitution overcame the disease 
and he became well in mind and body. Misfortunes, however, 
followed him. Soon after he came to Bedford his wife died, 
leaving him with four children, and in 1655 he lost his 
friend and pastor, Mr. Gifford. 

His Preaching. — It was probably in the same year of 
1655 that Bunyan was asked by some of his brethren to 
speak a word of exhortation among them. Though abashed 
in spirit, he began "to discover* his gift," as he says, 
"with much weakness and infirmity." So much were his 
hearers edified by his words that in a short time he was 
appointed to a more ordinary and public preaching. At 
once he met with extraordinary success, for such gifts as 
he possessed for reaching men's hearts could not be hid. 
Believing intensely in the truth and the importance of his 
message, he spoke with as much assurance "as if an Angel 

* Reveal. 



14 INTRODUCTION 

were at liis Ijjick." Ho was filled witli a passionate longing 
to ((nivince sinners of their wickedness, and what he lacked 
in learning he made up in zeal. Oi the Bible, which he 
interpreted with the utmost literalness, he had an unequalled 
mastery. Still, blasphemous thoughts and strong tempta- 
tions pursued him, sometimes even to the pulpit-door, so 
that he says, "I went myself in chains to preach to them 
in chains, and carried that fire in my own conscience that 
I persuaded them to beware of." This earnestness in setting 
forth what he "smartingly did feel," and the power his own 
marvellous experience had given him to understand the 
troubles of others made him a preacher of rare effectiveness. 
Scholars often sought to engage him in disputes, but he 
silenced them by his pertinent replies. The right of an 
uneducated tinker to mend souls as well as kettles and pans 
being questioned by the established clergy, his friend, John 
l^ Burton, answered that Bunyan was "not chosen out of an 
earthly, but out of the heavenly university." The common 
people came in crowds to hear the converted tinker. His 
success astonished him, but it did not make him vain, for he 
compared himself to "a tinkling cymbal," which is worthless 
without the skilful player, and thought that gifts without 
grace Mere of no value. As was natural, his popularity 
aroused envy, and soon many serious slanders were cir- 
culated about him. Stoutly repudiating charges of the gross- 
est immorality, he consoled his hurt feelings with the 
thought that it belonged to his Christian profession to be 
vilified and reviled. In spite of all criticism and opposi- 
tion Bunyan continued to address multitudes, wherever they 
could assemble: in barns, farmhouses, woods, fields, on vil- 
lage greens, and rarely in churches. 

His Arrest and Imprisonment. — From detraction his ene- 
mies proceeded to efforts to restrain him by law. In 1658 
he was indicted for preaching at Eaton without a license, 
but nothing seems to have come of this indictment. In 1660 
the Restoration of the Monarchy in England was followed by 



tNTBODUCTION 15 

a strong feeling among those in autliority against the Non- 
conformists, and it became illegal to hold religious services 
except in conformity with the ritual of the Church, or for 
one who was not ordained by a bishop to address a con- 
gregation. In October the magistrates of Bedfordshire 
r)rdered that the Prayer Book of the Church of England 
be read in public services. To this order Bunyan, now a 
recognized leader of the Puritans, paid no attention. 
Though warned of his danger of being arrested, he kept on 
with his preaching, resolutely determined to do what he 
deemed to be his duty, regardless of consequences. In 
November, while holding a meeting in a farmhouse, he was 
arrested and indicted, under an old law of Queen Eliza- 
beth's reign, for "devilishly and perniciously abstaining from 
coming to church" (the Established Church of England), and 
"for being a common upholder of unlawful meetings and con- 
venticles." At his trial he was offered his freedom if he 
would promise not to call people together in large numbers 
to liear his exhortations; but he steadfastly replied, "If I 
were out of prison to-day, I would preach the gospel again 
to-morrow." Under the law, therefore, he not only could 
not be released; but in three months, if he remained obstinate, 
he was to be banished from the realm. He felt, he says, as 
if he were pulling his house down upon the heads of those 
he loved best, — his wife, for he had married again in 1659, 
and his four children, one of whom was blind; yet thought he, 
"I must do it — I must do it." No penalty could deter him 
from obeying his conscience. Though he maintained his un- 
compromising attitude, he was never banished; but his wife's 
heroic efforts to procure him another hearing were in vain, 
and he remained for twelve years in Bedford jail as a pris- 
oner for the cavise of religious liberty. 

His Life in Jail. — The rigor of Bunyan's confinement ap- 
pears to have varied considerably. In 1661 he was per- 
mitted to preach and to attend meetings in Bedford, and he 
even visited in London; but dining the seven years from 1661 



16 INTRODUCTION 

to 1668, he seems to have been very closely confined. Some 
of his jailers were "cruel and oppressive"; others, kind and 
pitiful. Forced to adopt some employment for the support of 
his family, he made "many hundred gross of long tagged laces" 
to be sold by peddlers." His imprisonment afforded him 
plenty of time for study, and though he had only two books, 
the Bible and Fox's Book of Martyrs, he pored over these 
till he was saturated with their contents. He was permitted 
to preach to liis fellow-prisoners, and often addressed large 
congregations of devout men and women in distress like his 
own. Before his imprisonment he had found time in the 
intervals of his preaching to write several books on religious 
subjects. In jail he continued his writing with such dili- 
gence that in the twelve years he published eleven books, of 
which the most important is Grace Abounding. Notwith- 
standing these different outlets for his restless energy, the 
restraint must have borne hardly upon a man of thirty-two, 
always accustomed to a life of activity. 

His Release and Later Life. — In 1672 in accordance with 
the Declaration of Indulgence, Bunyan was released from the 
prison where he had spent twelve of the best years of his 
life and was licensed "to be a teacher of the congregation 
allowed in the house of Josias Roughed, Bedford." This con- 
gregation, which was "of the Perswasion commonly called 
Congregationall," must have taken the greater part of their 
pastor's time, but he still retained his occupation as a 
brasier. Though his affairs were in ruins when he came out 
of jail, his industry and the care of his friends probably 
soon placed him in comfortable circumstances. His celeb- 
rity as a preacher was naturally greatly augmented by the 
fame of his imprisonment. Whenever the announcement was 
made that he was to preach, throngs came to hear, and 
many "who came to scoff remained to pra,y." Urgent invita- 
tions were given him to settle in London, where he often 
addressed great audiences; but offers of a more plentiful 
income could not diaw him away from his humble Bedfod 



INTRODUCTION 17 

flock. His influence extended over all the surrounding terri- 
tory, and because of the general supervision that he exercised 
over neighboring congregations, he was playfully called 
Bishop Bunyan. 

His Second Imprisonment. — In 1675 he was once more cast 
into prison for continuing to preach after all licenses given 
to Nonconformists had been recalled, but at this time his im- 
prisonment lasted only six months. This short confinement is 
of importance chiefly because during it Bunyan began the 
first part of the Pilgrim's Progress. Though the persecu- 
tion of the Nonconformists was hotly renewed in 1685 and 
other Puritan leaders felt the hand of the law at that time, 
Bunyan, who abstained from all political disputes, seems 
never to have been molested again, and to have continued his 
ministrations to the end of his days in peace. 

Bunyan's Works. — Bunyan's works, which number sixty, 
some in prose and some in verse, comprise religious tracts 
and meditations, sermons, theological treatises, and contro- 
versial pamphlets as well as the famous allegories. Of 
his books only four are read nowadays. Grace Ahounding to 
the Chief of Sinners, which was written during his long im- 
prisonment and published in 1666, is a graphic account of the 
struggles and temptations of the author's inner life. The 
Pilgrim's Progress, Part I, published in 1678, and The Life 
and Death of Mr. Badman, published in 1680, are companion 
pieces. As a contrast to the progress of Christian toward 
heaven the latter realistically portrays the downward career 
of a complete scoundrel. The Holy War,* which was pub- 
lished in 1682, Macaulay ranked as second only to the Pil- 
grim's Progress among allegories. It gives a vivid descrip- 
tion of the war waged for the possession of the town of 
Mansoul (Man's soul) between Diabolus (The Devil) and the 
Lord of Mansoul, who sends his son, Emmanuel, to represent 

* The full title is: "The Holy War made by Shaddai upon Diabolus 
for the regaining of the metropolis of the world; or the Losing and Tak- 
ing again of the town of Mansoul." 



18 INTRODUCTION 

him among his subjects. Compared with Pilgrim's Progress 
it lacks power to grip the heart and reality in characteriza- 
tion. The first part of Pilgrim's Progress was such a success 
that in 1084 Bunyan followed it with a sequel. Part II 
describes tlie journey of Christian's wife and family to join 
him. Though generally considered inferior to Part I, which it 
resembles, it contains many striking characters apd memorable 
passages that make it well worth reading. A spurious third 
part was issued in 1693 by someone who desired to profit 
by Bunyan's reputation. 

His Last Years. — In his last years Bunyan's influence had 
become so great that it was sought by King James himself; 
and when he went to London to preach, his audiences probably 
included many great people. Of the numbers whom his fame 
attracted, one of his London friends says: "There would be 
more people come together to hear him preach than the 
meeting-house could hold." The story is told that King 
Charles II in surprise asked the celebrated Dr. Owen how 
such a learned man as he could sit and listen to an illiterate 
tinker. "May it please your Majesty," Owen replied, "I 
would gladly give up all my learning if I could preach like 
that tinker." Up to the very last, Bunyan was as active 
in preaching with his pen as with his voice, and his books, 
which he wrote with astonishing speed, met with ever in- 
creasing sales. 

His Death. — In 1688, when sixty years old, he rode up to 
the metropolis by way of Heading, where he stopped to 
reconcile a father to his erring son. Having succeeded in his 
errand, he continued on his way to London for forty miles 
in a drenching rain. This exposure brought on an Illness 
that after a few days resulted in his death on August 31, 
1688. He was buried in Bunhill Fields in the vault of a 
friend at whose home he had died. 

His Character and Appearance. — A contemporary of Bun- 
yan lias described liis character and appearance as follows: 
'"He appeared in countenance to be of a stern and rough 



INTBODVCTIO^ 19 

temper. But in his coiiAersatioji he was mild and affable, nut 
Tiven to loquacity or much discourse in company. Observinj^ 
lever to boast of himself or his parts, but rather to seem 
iow in his own eyes and submit himself to the judgment of 
jthers. Abhorring lying and swearing, being just, in all that 
ay in his power, to his word. Not seeming to revenge in- 
juries; loving to reconcile differences and make friendship 
^vith all. He had a sharp, quick eye, with an excellent dis- 
:erning of persons, being of good judgment and quick wit. 
He was tall of stature, strong-boned, though not corpulent; 
somewhat of a ruddy face, with sparkling eyes, wearing his 
lair on his upper lip. His hair reddish, but in his later 
lays time had sprinkled it with. grey. His nose well set. 
3is mouth moderately large, his forehead something high, 
md his habit always plain and modest. Not puffed up in 
arosperity, nor shaken in adversity, always holding the golden 
nean." A characteristic anecdote is that one day when he 
lad preached with especial earnestness, one of his congre- 
gation spoke of "what a sweet sermon he had delivered." 
'You have no need to tell me that," Bunyan replied, "for the 
Jevil whispered it to me before I was well out of the 
pulpit." 

Cowper's Tribute. — The feeling held toward Bunyan by 
those who associate his dream with happy memories of 
jhildhood is well expressed by Cowper in the lines: 

" Oh thou, whom borne on fancy's eager wing 
Back to the season of life's happy spring, 
I pleased remember, and while memory 
Holds fast her office here can ne'er forget. 
Ingenious dreamer, in whose well-told tale 
Sweet fiction and sweet truth alike prevail, 
Whose humorous vein, strong sense, and simple style, 
May teach the gayest, make the gravest smile. 
Witty and well employed, and like thy Lord 
Speaking in parables his slightest word, — 
I name thee not, lest so despised a name 
Should move a sneer at thv deserved fame, 



20 INTRODUCTION 

Yet even in transitory life's late day 
TVii+ minffles all my brown with sober gray, 
neve." tlfe man. w^hose Pilgrim marks the road 
And guides the progress of tlie buul t»^o^d.^^^.^^.^^^_^^ 



THE PILGRIM'S PROGRESS 

The Source of Pilgrim's Progress. — In writing the Pilgrim's 
Progress Bunyan owed little, if anything, to any book but 
the Bible. As has been said, the material can be found in 
his own life. Though efforts have been made to find the 
source of his inspiration in various earlier allegories, par- 
ticularly de Guileville's Le Pelerinage de VEomme, translated 
from French into English in 1483, the conclusion of careful 
investigators is that all Bunyan could have owed to these is 
the general idea of life as a pilgrimage. This thought since 
de Guileville's time had become common property and had been 
treated by many writers before Bunyan. In the clearness 
and the wit of the style and in the spirit of hatred for 
bigotry, sham, and godlessness, Pilgrim's Progress resembles 
an allegory called The Isle of Man by Bernard, to' which 
Bunyan may have been indebted in writing the Holy War; 
but the Isle of Man does not even suggest the fundamental 
idea of Pilgrim's Progress, and the two allegories have 
scarcely an incident in common. Resemblances have been 
traced between Spenser's Faerie Queene and the Pilgrim's 
Progress, but they are such as might easily occur in two 
works on similar subjects composed independently and there 
is no reason to suppose that Bunyan ever saw a copy of 
Spenser. 

Indeed, so conscientious a man as Bunyan ought to be 
believed when he says explicitly in answer to the insinuation 
that the Pilgrim's Progress was not his : 

"I scorn it; John such dirtheap never was 

* ***** * 

It came from mine own heart, so to my head, 
And thence into mv fingers trickled; 

21 



22 INTRODUCTION 

Then to my pen, from whence immediately 
On paper I did dribble it daintily. 
Manner and matter, too, was all mine own ; 
Nor was it unto any mortal known, 
Till 1 had done it; nor did any then 
l*>y books, by wits, by tongues, or liand, or pen, 
Add fair words to it, or write half a line 
Thereof: the whole and every whit, is mine."* 

This, surely, is conclusive. Bunyan's book was the fruit 
of his own genius and he was indebted to those who lived 
before him only as every man inherits the body of thought 
handed down from preceding ages. 

Its Popularity. — Quickly as the Pilgrim's Progress sprang 
into popularity among the common people, it was long before 
it was universally accepted by the educated and cultured as a 
work of literature. In an age of artificiality its homely 
simplicity was not appreciated by all. In the eighteenth 
century some discerning critics, to be sure, praised it; the 
great Dean Swift, himself an allegorist of no mean rank, 
said he received "better entertainment and more information 
by a few pages in Pilgrim's Progress than by a long discourse 
upon the will and intellect"; and Dr. Johnson not only re- 
marked that it had "great merit," but also said it was one 
of the few books he wished longer. On the other hand, 
Addison's Whig Examiner sneered at it; the elegant Mrs. 
Montague called Bunyan "one of those classics of the artifi- 
cers in leather"; Burke spoke of "the refined language of 
the ^neid" as "degraded into the style of the Pilgrim's 
Progress," and the Penny Cyclopedia said, "To us the Pil- 
grim's Progress appears to be a coarse allegory — mean, 
jejune, and wearisome." Since the humblest were the most 
frequent purchasers, all of the early editions of Bunyan's 
books were printed on cheap paper, with cheap type, and 
cheap illustrations, many of which are very quaint. Bet- 
ter editions begap to appear about 1728, and in recent 

* Advertisement to the Reader, prefixed to the Holy War. 



INTRODUCTION 23 

times Pilgrim's Progress has been issued frequently with the 
finest type, paper, and bindings, and with illustrations by the 
best artists; for now by common agreement Bunyan's dream 
stands high among our classics. Of its gradual reception into 
favor by the critics, Macaulay has said, "The Pilgrim's 
Progress is, perhaps, the only book about which, after the 
lapse of a hundred years, the educated minority has come to 
the opinion of the common people." Next to the Bible the 
Pilgrim's Progress has been circulated more widely than any 
other book in modern times. The number of editions in 
English, of which there were three in the first year, runs 
into the hundreds, and in 1902 it had been translated into 
ninety-five different foreign languages and dialects, while 
new editions keep coming from the press. 

Reasons for Its Success. — Perhaps the first cause of the 
world-wide approval of Bunyan's story lies in the nature of 
the subject. The problem of a future existence and the means 
to secure happiness therein is of universal and eternal in- 
terest. A second cause is its spontaneity. Bunyan did not 
write from a sense of duty, but his "own self to gratifie." 
The pleasure that he took in writing only added to his 
earnestness. Writing thus out of his heart, he has reached his 
readers' hearts in a way given to few authors. Further- 
more, the story recounts nothing that Bunyan had not him- 
self seen or felt. Thus, it is so true to the facts of human 
experience that every reader discovers incidents recalling his 
own struggles and encounters in the journey of life. The 
reality Bunyan gives to the characters, often vividly painted 
in a few words, is probably due to the fact that he drew these 
personages from the village people whom he had known all 
his life. In the vividness of the characterization, in the 
unity of the plan, and in the clearness with which it is 
worked out, the Pilgrim's Progress is superior to Spenser's 
beautiful allegory of the Faerie Queene. It is also worthy 
of note that simple and homely as Bunyan's language is, 
unlike Spenser, he never descends to anything vulgar or 



24 INTRODUCTION 

coarse, a virtue as rare among the literary men of his day 
as his wit among the theologians. Another quality of the 
Pilgrim's Progress, remarkable in that age, is its freedom 
from sectarianism. Of the breadth of spirit it shows, Hare 
has said: "It has found admiring editors in almost every 
Christian denomination, not omitting that in the interests of 
which the author was supposed to have been incarcerated. 
Writers of the most various and even opposite opinions have 
vied in according to it the meed of their applause."' The 
simplicity and force of Bunyan's language, which the most 
careless reader can see is the language of the Scriptures, has 
made him an example often cited of the value of a study of 
the Bible in the formation of a good English style. Though 
Bunyan's good sense led him to adopt the form of fiction in 
spite of the opposition of some of his friends, he would 
probably be shocked to know that Pilgrim's Progress is often 
classed with Kobinson Crusoe as one of the forerunners of 
the modern novel. It is one of the first fictitious biographies 
that were successful. An admirable summary of its merits 
is Macaulay's description of "the irresistible charm of a book 
which gratified the imagination of the reader with all the 
action and scenery of a fairy tale, which exercised his in- 
genuity by setting him to discover a multitude of curious 
analogies, which interested his feelings for human beings, 
frail like himself, and struggling with temptations from 
within and from without, which every moment drew a smile 
from him by some stroke of quaint yet simple pleasantry, 
and nevertheless left on his mind a sentiment of reverence 
for God and of sympathy for man." t 

* J. M. Hare. Introd. to Pilgrim's Progress, p. 32. Edit, of i860. 
f Bunyan in Encyclopedia Britannica. 



CRITICAL COMMENTS 

John Kichard Green. — "It is now the most popular and 
the most widely known of all English books. In none do we 
see more clearly the new imaginative force which had been 
given to the common life of Englishmen by their study of 
the Bible. Its English is the simplest and the homeliest 
English which has ever been use,d by any great English 
writer; but it is the English of the Bible. The images of 
the 'Pilgrim's Progress' are the images of prophet and 
evangelist; it borrows for its tenderer outbursts the very 
verse of the Song of Songs and pictures the Heavenly City 
in the words of the Apocalypse. But so completely has the 
Bible become Bunyan's life that one feels its phrases as the 
natural expression of his thoughts. He has lived in the 
Bible till its words have become his own. He has lived 
among its visions and voices of heaven till all sense of possi- 
ble unreality has died away. He tells his tale with sucli 
a perfect naturalness that allegories become living things, > 
that the Slough of Despond and Doubting Castle are as real 
to us as places that we see every day, that we know Mr. 
Legality and Mr. Worldly Wiseman as if we had met them 
in the street. It is in this amazing reality of impersona- 
tion that Bunyan's imaginative genius specially displays itself. 
But this is far from being his only excellence. In its range, 
in its directness, in its simple grace, in the ease with which 
it changes from lively dialogue to dramatic action, from sim- 
ple pathos to passionate earnestness, in the subtle and deli- 
cate fancy which often suffuses its childlike words, in its 
playful humor, its bold character painting, in the even and 
balanced power which passes without effort from the Valley 

25 



26 INTRODUCTION 

of the Sliadow of Death to the land 'where, the Shining 
Ones commonly walked because it was on the borders of 
heaven/ in its sunny kindliness unbroken by one bitter word, 
the 'Pilgrim's Progress' is among the noblest of English 
poems." — A Short History of the English People, Chap. IX. 
Sect. II. 

The Eclectic Review for March, 1852, contains ah elo- 
quent anonymous article on Bunyan, in which, after a striking 
comparison of Shakespeare, Bunyan, and Burns, the writer 
says : 

"His dreams are dramas, rich, vivid, varied as Shake- 
speare's. He carries along with him a great key which can 
open every lock of human nature — the chapels of its worship, 
the dungeons of its despair, its airy roofs of grandeur, and 
its pleasant halls of mirth. He paints at one time a Beulah, 
at another a by-path to hell; now a Mercy, and now a 
Madam Wanton; now Green-headed Ignorance, and now Mr. 
Greatheart; now giant Maul, and now the three Shining 
Ones; now the den of Diabolus, and now that city which hath 
no need of the sun. Truly has it been said, 'Oh, rare John 
Bunyan, what an intense particle of power was deposited in 
thy rude body and ruder soul! With a burnt stick for a 
pencil, what graphic, pathetic, sublime, true, powerful and 
tremendous pictures hast thou drawn ! ' " 

"The variety of the characters in this book is wonderful, 
and the vividness of their portraiture. So is the intensity 
of the individualism of all and each, even of those who rep- 
resent large classes of men. But perhaps the most sur- 
prising thing is the liking Bunyan entertains and makes 
us entertain for all of them. It is so with all creators. 
But it is less strange in mere artists like Shakespeare and 
Scott, than in one whose art was subordinate to his earnest- 
ness. Whatever be the cause, the effect is certain. We may 
condemn, we must pity, but we do not, and cannot hate, 
one even of the vile and depraved characters introduced into 



INTRODUCTION 27 

this parable. We sigh behind Pliable; we would box the 
ears of Obstinate, indeed, but we would box him onimrds; 
and we feel a sneaking kindness even for Worldly Wiseman, 
for Shame, for Adam the First, for Green-headed Ignorance 
and his complaisant ferryman." 

Charles Kingsley, while recognizing the merits of Bun- 
van's character-drawing, has pointed out one defect in his 
gallery of portraits, which was the result of his Puritanism. 
His criticism is as follows: 

"His *men and women are living persons, no two of them 
alike; not mere abstractions of a vice or a virtue, but 
English men and women of his own time, whose natural 
peculiarities of countenance, language, gesture, have been 
moulded in the course of years, by obedience to some one 
over-ruling defect or virtue. I say of one; for of those 
complexities of the human heart which we are now so fond 
of trying to unravel, Bunyan takes little note. The dis- 
tinction between the children of light and those of darkness 
was too strongly marked, both in his religious system, and 
(as he believed) in the two English parties of the day, for 
him to conceive those double characters which Shakespeare, 
from a wider and clearer point of view, saw round him, 
and drew so well. . . . The vast middle mass which 
lies between 'saints' and 'sinners,' and in which our modern 
poet, dramatist, and novelist work as their proper sphere 
of subject matter, he simply could not see. . . . Fet- 
tered by so narrow and partial a conception of humanity, 
Bunyan's genius must indeed have been great to enable him 
to represent each person in his book as a separate individual, 
differing, even in the minutiae of manner and language, 
each from the other; and yet having those very minutiae 
tinged by the ruling gassion." — Preface to Bennett's Edition 
of Pilgrim's Progress, 1860. 

Robert Southey, after calling attention to the plain, strong 
style of Bunyan which makes his language "everywhere level 
to the most ignorant reader," very acutely remarked: 



28 INTRODUCTION 

"Another cause of his popularity is that he taxes the im- 
agination as little as the understanding. The vividness of 
his own, whieh, as his history shows, sometimes could not 
distinguish ideal impressions from actual ones, occasioned 
this. He saw the things of whieh he was writing as dis- 
tinctly with his mind's eye as if they were indeed passing 
before him in a dream. And the reader perhaps sees them 
more satisfactorily to himself, because the outline only of the 
picture is presented to him, and the author having made 
no attempt to fill up the details, every reader supplies them 
according to the measure and scope of his own intellectual 
and imaginative powers." — Life of Bimyan. Edit, of 1830, p. 
Ixxxii. 

Lord Macaulay has said of the language of the Pilgrim's 
Progress : 

"The style of Bunyan is delightful to every reader and 
invaluable as a study to every person who wishes to obtain 
a wide command over the English language. The vocabu- 
lary is the vocabulary of the common people. There is not 
an expression, if we except a few technical terms of the- 
ology, which would puzzle the rudest peasant. We have 
observed several pages that do not contain a single word 
of more than two syllables. Yet no writer has said more 
exactly what he meant to say. For magnificence, for pathos, 
for vehement exhortation, for subtle disquisition, for every 
purpose of the poet, the orator, and the divine, this homely 
dialect, the dialect of plain workingmen, was perfectly suffi- 
cient. There is no book in our literature on which we 
would so readily stake the fame of the old unpolluted English 
language, no book which shows so well how rich that lan- 
guage is in its own proper wealth, and how little it has been 
improved by all that it has borrowed." — Essays.. Edit, of 
1SS7, Vol. T, p. 570. 

Hallam, wlio is less enthusiastic in his praise, gives a 
judicial analysis of Bunyan's powers: 

"John Bunyan may puss for tiie father of our novelists. 



INTRODUCTION 29 

His success in a line of composition like the sjiiritiial ro- 
mance or allegory, which seems to have been frigid and un- 
readable in the few instances where it had been attempted, 
is doubtless enhanced by his want of all learning and his 
low station in life. He was therefore, rarely, if ever, an imi- 
tator; he was never enchained by rules. Bunyan possessed 
in a remarkable degree the power of representation; his 
inventive faculty is considerable, but the other is his dis- 
tinguishing excellence. He saw, and makes us see, what he 
describes; he is circumstantial without prolixity, and in the 
variety and frequent change of his incidents, never loses 
sight of the unity of his allegorical fable. His invention was 
enriched, and rather his choice determined, by one rule he 
had laid down to himself, the adaptation of all the inci- 
dental language of Scripture to his own use. There is 
scarce a circumstance or metaphor in the Old Testament 
which does not find a place, bodily and literally, in the story 
of the Pilgrim's Progress; and this peculiar artifice has made 
his own imagination appear more creative than it really is." — 
Lit. of Europe. Edit. 18Jf7, Vol. Ill, p. 568. 

Edward Dowden, one of our keenest modern critics, has said 
of the charm of Bunyan's allegory: 

"A dream of terrors, but also of consolations, hope, and 
joy; more than a dream, the veritable history of a human 
soul, lifted into a higher reality by the power of imagina- 
tion. Bunyan's material was given to him by a series of 
agonizing personal experiences, which seemed at times to 
border on insanity, and by a great deliverance wrought in his 
own heart. Nothing is more remarkable than the mastery 
with which his imagination controls and purifies his memories 
of pain and rapture; the humblest realities coalesce with 
spiritual passions that belong to eternity as much as to time. 
Everything verifies itself as actual, yet the total effect is ideal. 
And thus the book acquired an universal import, and may 
serve as a manual of the inner life even for persons whom 
Bunyan, with his Puritan theology, would have classed among -^ 



30 INTRODUCTION 

heathen men and infidels. All liis puwers co-operated har- 
moniously in creating this book — his religious ardour, his 
liuman tenderness, his sense of beauty, nourished by the Scrip- 
tures, his strong common sense, even his gift of humour. 
Through his deep seriousness play the lighter faculties. The 
whole man presses into this small volume. The purport of 
what he writes in its most general significance is no other 
than that exhortation of all great spiritual teachers — to li\e 
for what is best and highest and most real, and to live for 
these with the loins girt and the lamp lit — 'Viriliter Age, Ex- 
spectans Dominum'; quit ye like men." — Puritmi and Anglican. 
Edit, of WOO, p. 268. 



CHRONOLOGICAL TABLE 

Compiled from Little's Cyclopedia of Classified Dates, Ry- 
land's Chronological Outlines of English Literature, standard 
histories, and the lives of Bunyan by Brown and Venables. 



Biinyan's Life. 



Contemporary History, 



Contemporary 
Literature. 



1C,28. Birth, at 
Elstow. 



1G44-1647. . Serv- 
ice in the Civil 
War. 



1648 

or Marriage. 
1649 



1653. Baptism and 
Reception into 
Church. 



1620. Landing of the Pil- 
grims at Plymouth Rock. 

1625. Accession of Charles I. 

1626. Manhattan Island Pur- 
chased by the Dutch from 
the Indians. 

1628. Petition of Right. Dis- 
covery of the Circulation 
of the Blood by Harvey. 

1633. Book of Sports Or- 
dered to Be Read in 
Churches. 

Laud Made Archbishop of 
Canterbury. 

1637. Trial of Hampden. 

Connecticut Colony 

Founded. 
1640. Meeting of the Long 

Parliament. 

1642. Beginning of Civil 
War. 

164.1. Battle of Naseby; vic- 
tory of Puritans. 

1649. Execution of Charles I. 
Abolition of Monarchy. 



1653. Cromwell Made Pro- 
tector. 



1625. Bacon's Essays. 
a626. Death of Bacon. 



1631. Birth of 
Dryden. 



1634. Milton's Camus 

(produced). 
1637. Milton's Lycidas 

(composed). 

Death of Ben 

Jonson. 



1644. Milton's Areopa- 
gitica. 

1645. Milton's Minor 
Poems, (published). 

1648. Herrick's H^.v- 
perides. 

1650. Jeremy Taylor's 
Holy Living. Bax- 
ter's Saints' Rest. 



31 



32 



INTRODUCTION 



Bnuyan's Life. 



Contemporary History. 



Contemporary 
Literature. 



1655. Removal to 
Bedford. 
Death of 1-irst 
Wife. 

Beginning of 
Preaching. 

1656. First Book, 
Some Gospel 
Truths Opened. 

1659. Second 
Marriage. 

1660. Arrest and 
Imprisonment. 

1066. Grace 
Abounding. 

1672. Release 
from Prison. 



1658. Death of Cromwell. 



1660. Restoration of Mon- 
archy and Accession of 1661. Birth of Defoe. 
Charles II. 



1662. Act of Uniformity. 

1664. Conventicle Act. 

New Amsterdam Taken by 
the English and Renamed 
New York. 



1663. Butler's Hudi- 
bras. Part L 



1665. Five Mile Act. 

Great Plague in London. 



1666. Great Fire in London. 



1667. Milton's Para- 
dise Lost. Birth of 
Swift. 



1670. Treaty between Charles 1670. Dryden Made 
and Louis XIV. Poet Laureate. 



1672. Declaration of Indul- 
gence. 



1671. Milton's Para- 
dise Regained, and 
Samson Agonistes. 

1672. Birth of Addi- 
son. 



1675. Second 
Imprisonment. 

1678, The Pil- 
grim's Progress, 
Part I. 



1674. Death of Mil- 
ton. 

1678. Dryden's /J// /"or 
Love. 



INTRODUCTION 



33 



Bunyan's Life. 



1680. The Life 
and Death of 
Mr, Badman. 

1682. The Holy 
War. 

]G84. The Pil- 
grim's Progress, 
Part IL 

1688. Death at 
London. 
Aged 59. 



Contemporary History. 



1685. Accession of James II. 
Revocation of Edict of 
Nantes. 

1687. Declaration of Indul- 
gence. 

1688. Flight of James. Land- 
ing of William III. 



Contemporary 
Literature. 

1681. Dryden's /^b^a- 
lom and Achitophel. 



1687. Dryden's Thn 
Hind and the Pan- 
ther. 



1688. Birth of Pope. 



BIBLIOGRAPHY 

I. Lives of Bunyan. 

Grace Abounding to the (Jliief of Sinners, by John Bunyan. 

is of the first importance as a self- revelation. 
John Bunyan, His Life, Times, and Work, by John Brown, 

D. D., is authoritative and encyclope<lic. 
Joh7i Bmiyan, by Canon Venables ( Great Writers series ) 

is admirably condensed and clear. This contains an 

extensive bibliography. 
John Bunyan, by J. A. Froude {English Men of Letters 

series), which is written in an interesting style, contains 

a full discussion of Puritan theology. 
The article on Bunyan in the Encyclopedia Brittanica, by 

Macaulay, is in his usual brilliant manner. 
Southey's Life of Bunyan includes some keen criticism. 

II. Histories. 

Green's Short History of the English People and Macau- 
lay's History of England contain full accounts of the 
religious struggles of the age as well as of political 
movements. 

Tulloch's English Puritanism and Its Leaders is a stand- 
ard authority. 

III. Criticism. 

On Southey's Edition of the Pilgrim's Progress (Edin- 
burgh Review, Dec. 1830). Collected Essays of Macaulay. 

On Southey's Edition of the Pilgrim's Prog}'ess. Eclectic 
Review. March, 1852. 

Preface to Bennett's edition of Pilgrim's Progress. 

Clias. Kingsley 

34 



INTRODUCTION 



35 



Puritan and Anglican. . . . . Dowden 

Three Men of Piety. . . . . Woodbeny 

The timirces of Bunyan's Allegories. - J. B. Wharey 

IV. Language. 

A History of the English Language. - - Lounsbiiry 

Historical Outlines of English Syntax. - - - Kellner 

A Shakespearia/n Grammar. - - - Abbott 

English Accidence. . . . . . Morris 

Murray's 'New English Dictionary. 
The Century Dictionary. 

V. The best edition of the Pilgrim's Progress is that edited by 
Canon Venables. 



THE 

Pilgrim's Progrefs 

FROM 

THIS WORLD, 

TO 

That which is to come: 

Delivered under the Similitude of a 

DREAM 

Wherein is Difcovered , 

The mannerof hisfettingout. 

His Dangerous Journey; Andfafe 

Arrival at the Defired Countrey. 

/ have ufed Similitudes y Hof, I2. 10. 



By John Bunyan. 



HfcenCeDanliCltntceliaccojliinfftoflDjtier* 



Printed (or Nath. Ponder 2it the Peacock 
u\ the Poultrey near Cornhily 1678. 



Facsimile of title page in first edition. From the copy in the collection 
of the New York Public Library. 



THE AUTHOR'S APOLOGY FOR HIS BOOK 

When at first 1 took my Pen^ in hand 
Thus for to - write; I did not understand, 
That I at all should make a little Book 
In such a Mode: Naif, I had undertook 
To make another; which when almost done. 
Before I was aware, I this begun; ^ 

And thus it was: I ivriting of the way 
And race of Saints * in this our Gospel day, 
Fell suddenly into an Allegory ^ 
About their Journey, and the way to Glory, 
In more than Twenty things, ivhich I set down: 
This done, I Twenty more had in my Crown; ^ 
And they again began to multiply, 
Like sparks that from the coals of fire do fly: 
Nay then, thought I, if that you breed so fast, 
ril put you by your selves, lest you at last 
Should prove ad infinitum,^ and eat out 
The Book that I already am about. 
Well, so I did; but yet I did not think 
To shew to all the World my Fen and Ink 
In such a mode, I only thought to make 
I knew not what: Nor did I undertake 
Thereby to please my Neighbour; no not I, 

39 



40 THE PILGRIM'S PROGRESS 

I did it mine oivn self to Gratifie, 

Neither did I hut vacant seasons spend 
In this my Scribble; Nor did I intend 
But ^ to divert my self in doing this, 
From worser ^ thoughts, which make me do amiss. 

Thus I set Pen to Paper ivitJi delight, 
And quickly had my thoughts in black and white. 
For having now my Method by the end, 
Still as I puird,^ it came; and so I pen'd 
It down; until it came at last to be 
For length and breadth the bigness which you see. 

Well, when I had thus put my ends together, 
I shelved them others, that I might see whether 
They would condemn them, or them justifle : 
And some said, let them live; some let them die: 
Some said, John, Print it; others said, not so: 
Some said it might do good; others said, no. 
^ Now was I in a straight; * and did not see 
Which was the best thing to be done by me: 
At last I thought, since you are thus divided, 
I print it will, and so the case decided. 

For, Thought I, some I see would have it done, 
Though others in that Channel do not run: 
To prove then who advised for the best, 
Thus I thought fit to put it to the Test. 

I further thought, if now I did deny 
Those that woidd have it, thus to gratifie; 
I did not know, but hinder them I might 
Of that which would to them be great delight. 
For those ivhich were not for its coming forth; 



THE PILGRIM'S PROGRESS 41 

I said to them, Offend you I am loth : 

Yet since your Brethren pleased with it be. 

Forbear to judge, till you do further see. 

If that thou ivilt not read, let it alone, 
Some love the Meat, some love to pick the Bone, 
Yea that I might them better moderate 
I did too u'ith them thus Expostulate. 

May I not write in such a style as this ? 
In such a JMethod too, and yet not miss 
My end, thy good? why may it not be done? 
Dark clouds'^ bring waters, when the bright bring 

none: 
Yea, dark or bright, if they their Silver drops 
Cause to descend, the earth, by yielding Crops, 
Gives praise to both, and carpeth not ^ at either. 
But treasures up the Fruit they yield together; 
Yea, so commixes both, that in her Fruit 
None can distinguish this from that; they suit 
Her well when hungry: But if she be full, 
She spues out both, and makes their blessings null. 

You see the ways the Fisher-man doth take 
To catch the Fish; ivhat Engines ^ doth he make? 
Behold! How he engageth all his ivits; 
Also his snares, lines, angles,* hooks and nets: 
Yet Fish there be, that neither Hook nor Line, 
Nor Snare, nor Net, nor Engine can make thine: 
They must be grop'd^ for, and be tickled too,^ 
Or they will not be catcht,'^ what e^er you do. 

How does the Fowler seek to catch his game 
By divers means, all which one cannot name? 



42 THE PILGRIM'S PROGRESS 

His gun, his nets, his lime-twigs,^ light and bell:- 
He creeps, he goes,^ he stands; yea who can tell 
Of all his postures f yet there's none of these 
Will make him Master of what Fowls he please. 
Yea, he must Pipe and Whistle * to catch this, 
Yet if he docs so, that Bird he ivill miss. 
If that a Pearl may in a Toads-head ^ dwell. 
And may he found too in an Oyster-shell; 
// things that promise nothing, do contain 
What better is than Gold; who will disdain, 
That have an inkling of it, there to look, 
That they may find it? Now my little Book 
( Tho void of all these painthigs ^ that may make 
It with this or the other man to take) 
Is not without those things that do excel 
What do in brave,'^ but empty Notions dwell. 

Well, yet I am not fully satisfy 'd 
That this your Book will stand, when soundly try'd. 

Why what's the matter? It is dark,^ what tho? 
But it is feigned : « What of that? I tro,^"" 
Some men by feigned words, as dark as mine, 
Make truth to spangle, and its Rays to shine. 
But they want solidness : speak man thy mind : 
They drown 'd the weak ; Metaphors make us blind. 

Solidity, indeed becomes the Pen 
Of him that writeth things Divine to Men: 
But must I needs want solidness, because 
By Metaphors I speak? were not Gods Laws, 
His Gospel-Laws, in olden times held forth 



I 



TEE PILGRUrS PROGRESS 43 

By Types, Shadows and Metaphors"/ Yet lolli 
Will any sober Man he to find fault 
With them, lest he be found for to assault 
The highest Wisdom: No, he rather stoops, 
And seeks to find out what by Pins and Loops,^ 
By Calves, and Sheep, by Heifers, and by Bams. 
By Birds and Herbs, and by the blood of Lambs, 
God speaketh to him; and happy is he 
That finds the Light and Grace that in them ber 

Be not too forward therefore to conclude. 
That I want solidness; that 1 am rnde: 
All things solid in Shew, not solid be; 
All things in Parables despise not we. 
Lest things most hurtful lightly we receive; 
And things^ that good are, of our Soids bereave. 

My dark and cloudy words, they do but hold 
The truth, as Cabinets inclose the Gold. 

The Prophets used much by Metaphors 
To set forth Truth; Yea, who so considers 
Christ his Apostles too, shall plainly see. 
That Truths, to this day, in such Mantles be. 

Am I afraid to say that Holy Writ, 
Which for its Stile and Praise puts down all wit,^ 
L^ every where so full of all these things, 
{Dark Figures, Allegories) yet there springs 
From. that same Book, that lustre, and those rays 
Of light, tliat turns our darkest nights to days. 

Come let my Carper,^ to his Life now look, 
And find there darker Lines than in my Book 



44 THE PILGRIM' H PROGRESS 

He findeth any: Yea, and let him know, 
That in his best things there are worse lines too. 

May we but stand before Impartial Men, 
To his poor One, I dare adventure I'en, 
That they will take my meaning in these lines, 
Far better than his lyes ^ in Silver Shrines. 
Come, Truth, altho in Swadling-clouts,^ I find, 
Informs the Judgment, rectifies the Mind; 
Pleases the Understanding, makes the Will 
Submit; The Memory too it doth fill 
With what doth our Imaginations please; 
Likewise, it tends our Troubles to appease. 

Sound tuords ^ I know Timothy is to use, 
And old Wives Fables * he is to refuse; 
But yet grave Paul him no where did forbid 
The use of Parables: in which lay hid 
That gold, those pearls, and precious stones that were 
Worth digging for, and that with greatest care. 

Let 'me add one word more, Man of God: 
Art thou off ended f Dost thou wish I had 
Put forth my Matter in another dress. 
Or that I had in things been more express? 
To those that are my betters, {as is fit) 
Tliree things let me propound, then I submit. 

1. / find not that I am deny'd the use 
Of this my Method, so I none abuse.^ 
Put on " the Words, Things, -Readers, or be rude 
In handling Figure or Similitude, 
In application; but all that I may,'' 
Seek the advance of Truth, this or that way: 



THE PILGRIM'S PROGRESS 45 

Deuyed, did I sayf Nay, I have leave, 
{Examples too, and that from thou that have 
God better pleased by their Woi^ds or Ways, 
Than any Man tJmt breatheth now adays) 
Tims to express my mind, thus to declare 
Things unto thee that Excellentest are. 

2. / find that Men {as high as Trees) ^ will write 
Dialogue-wise; yet no man doth them slight, 

For writing so: Indeed if they abuse 
Truth, cursed be they, and the craft they use 
To that intent; but yet let Truth be free 
To make her Sallys upon Thee, and Me, 
Which way it pleases God: for who knows how, 
Better than he that taught us first to Plow, 
To Guide our Mind and Pens for his Design? 
And he makes base things usher in Divine. 

3. / find that Holy Writ in many plorces,'^ 
Hath semblance with this method, where the cases 
Do call for one thing, to set forth another; 

Use it I may then, and yet nothing ^ smother 
Truths Golden Beams: Nay, by this method may 
Make it cast forth its Rays as light as day. 

And now befo7^e I do put up my Pen, 
I'll shew the profit of my Book, and then 
Commit both thee and It unto that hand 
That pulls the strong down, and makes weak ones 
stand. 

This Book it chalketh ^ out before thine eyes 
The Man that seeks the everlasting Prize: 
It shews you whence he comes, whither he goes; 



46 THE FILGEUrS PROGRESS 

}Vkat he leaves undone; also ivhal lie does: 
It also shews you how he runs, and runs, 
Till he unto the Gate of Glory comes. 

It shews too, who sets out for Life amain,^ 
As if the lasting Crown they would attain: 
Here also you may see the reason why 
They lose their Labour and like fools do die. 

This Book will make a Traveller of thee; 
If by its Counsel thou wilt ruled be; 
It will direct thee to the Holy-Land, 
If thou wilt its directions understand: 
Yea, it will make the slothful active be 
The blind also delightfid things to see. 
Art thou for something rare, and profitable'^ 
Wouldest thou see a Truth within a Fable? 
Art thou for get fid? wouldest thou remember 
From New-years day to the last of December? 
Then read my Fancies, they will stick like Burrs, 
And maybe to the helpless Comforters. 

This Book is writ in such a Dialect, 
As may the minds of listless Men affect: 
It seems a Novelty, and yet contains 
Nothing but sound and honest Gospel strains. 
Wouldst thou divert thy self from Melancholy.^ 
Wouldst thou be pleasant, yet be far from folly f 
Woiddst thou read Riddles, and their Explanation, 
Or else be drowned in thy Contemplation? 
Dost thou love picking-meat? or woiddst thou see 
A Man i'th'Clouds, and hear him speak to thee? 
Wouldst thou be in a Dream, and yet not sleep? 



THE PILGRIM'S PROGRESS 47 

Or ivouldst thou in a moment laugh and weepf 
Woiddst thou lose thy self, and catch no harmf 
And find thy self again tvithout a charm f 
Woiddst read thy self, and read thou knoivest not 

what. 
And yet Miow whether thou art hlest or not. 
By reading the same Lines? then come hither, 
And lay my Book, thy Head, and Heart together. 

JOHN BUNYAN. 



THE 

PILGRIM'S PROGRESS 

IN THE SIMILITUDE OF A 

DREAM. 



As I walked through the Wilderness of this World, 
I lighted on a certain Place where was a 
*Den/ and I laid me down in that place 
to sleep : And as I slept I dreamed a Dream. I 
dreamed, and behold, / isaw a Man 
■fcloathed ivith rags,- standing in a cer- lu£i4.'33. 
tain place, tvith his Face from his own Hab"!2.t. 
House, a Book ^ in his hand, and a great ' ^^^^^- ^^• 
Burden * upon his Back, I looked, and saw him open 
the Book, and read therein, and as he read he wept 
and trembled, and not being able long- 
er to contain, he brake ^ out with a lam- 

* 'Vets '' •'7 

entable Cry® saying, *What shall I 
dof 

In this plight^ therefore he went home, and re- 
frained himself ^ as long as he could, that his Wife 
and Children should not perceive his Distress, but 

49 



50 THE PILGRIM'S PEOGKESS 

he could not be silent long, because that his trouble 
increased : wherefore at length he brake his mind to 
his Wife and children; and thus he began to talk to 
them. my dear Wife,^ said he, and you the Chil- 
dren of my Bowels, I your dear Friend ~ am in my 
self undone,^ hy reason of a burden that lieth hard 
upon me: moreover I am for certain informed, that 
*this our City will he hurned with Fire 

* This World. n ^j • i • i j- j: i 

from Heaven, tn which ] earful over- 
throw,'^ hoth 7ny self,^ -with thee my Wife, and you my 
sweet Babes, shall miserably come to ruin; except 

{the which ^ \yet I see not) some ivay 

t He knows no ^ n i> t i -i 

zvay of escape of cscapc can be found, whereby we may 
"^^^^' j)e delivered. At this, His Relations 

were sore amazed ; not for that '^ they believed that 
what he had said to them was true, but because they 
thought that some frenzy Distemper ^ had got into his 
Head : therefore, it drawing towards night, and they 
hoping that sleep might settle his brains, with all 
haste they got him to Bed; but the night was as 
troublesome to him as the day; wherefore, instead of 
sleeping, he spent it in sighs and tears. So when the 
morning was come, they would know how he did ; he 
told them wo7^se and worse; He also set to talking to 
them again, but they began to be hardned, *They 

also thought to drive away his dis- 
sick for a su-'k temper by harsh and surly carriages^ 

to him : Sometimes they would deride, 
sometimes tlioy would chide, and sometimes they 
would quite neglect him : wherefore he began to !(>- 



THE PtLGBUrS PROGRESS 51 

tire himself to his Chamber to pray i'or, ami pity 
them; and also to condole ^ his own misery; he would 
also walk solitarily in the Fields, sometimes reading, 
and sometimes praying; and thus for some days he 
spent his time. 

Now, I saw, upon a time, when he was walking in 
the Fields, that he was (as he w^as wont) reading in 
this Book, and greatly distressed in his Mind; and 
as he read he burst out, as he had done before, cry- 
ing, ^'What shall I do to he saved f 

I saw also that he looked this way, * f'^^^ ^^- ^o, 
and that way, as if he would run ; yet he 
stood still, because (as I perceived) he could not tell 
which way to go, I looked then, and saw a man name'd 
Evangelist,- coming to him, and asked. Wherefore 
dost thou cryl He answered. Sir, I perceive by the 
Book, in my hand, that I am condemned ^ ^^^ ^ .^ 
to die, and -j-after that to come to Judg- * job 26. 21, 
ment, and I find that I am not ^willing ^^' , 

t Exod. 22. 

to do the first, nor -j-able to do the 14. 
second. 

Then said Evangelist, Why not willing to die; since 
this Life is attended with so many Evils? The Man 
answered, because I fear that this burden that is upon 
my back, will sink me lower than the Grave; and I 
shall fall into *Tophet.^ And, Sir, if I be not fit to 
go to Prison, I am not fit to go to Judg- 
ment, and from thence to Execution ; ^°' "^°' ^^' 
and the thoughts of these things make me cry. 

Then said Evangelist, if this be thy Condition, why 



him cannot J think I clo. Then said Evangelist, 

ivithout the Keep that Light in your Eye, and go up 



52 THE PILGRUrS PROGRESS 

standest thou still? lie answered, because I know 
not whither to go. Then he gave him 

of the necessity a j-ParcJwieut Roll, and there was 
written within, *Fly from the Wrath 

* Mat. 3. 7. to come. 

The Man therefore read it, and looking upon 

Evangelist very carefully, said. Whither must I fly? 

Then said Evangelist, pointing with his Finger 

over a very wide Field, Do you see 

* Mat. 7. 13, H- '^ > .7 

Psai. 119. 105. yonder Wicket-Gate?^ The Man said, 

2 Pet. I. 19. ]s^Q*. rpj^gj^ g^-^ ^j^g Q^j^gj.^ j)q y^^ 

\hJwf'tT^ see yonder -j-shining Light ? ^ He said, 

him canni 
be found 
zvithot, 
word. 

directly thereto, *so shalt thou see the 
u e 14. 26. Qate ; at which when thou knockest, it 
shall be told thee what thou shalt do. 

So I saw in my Dream, that the Man began to run ; 

now he had not run far from his own Door, but his 

Wife and Children perceiving it, began to cry after 

him to return; -fbut the man put his 

t Gen. 19- 17- ' ' -^ 

* The that Fiugcrs in his Ears, and ran on crying, 
ny from the JAIq, Life, Eternal Life: so he looked 

wrath to ' ' 

come, are a not behind him *but fled towards the 

gazing stock 

to the world. middle of the Plain. 
tjer. 20. 10. The Neighbours also came out to fsee 

him run, and as he ran, some mocked, others threat- 
ned, and some cried after him to return ; And among 

* Obstinate thosc that did so, there were two that were 
foiiow'him. resolved to fetch him back by force. *The 



THE PILGRIM'S PROGRESS 53 

Name of the one was Obstinate, and the Name of 
the other Pliable. Now by this time the Man 
was got a good distance from them; but how- 
ever they were resolved to pursue him; which 
they did, and in a little time they overtook him. 
Then said the Man, Neighbours, Wherefore me you 
comef They said, to perswade you to go back with 
us ; but he said, that can by no means be ? You dwell, 
(said he) in the City of Destruction, (the place also 
where I was born) I see it to be so; and dying there, 
sooner or later, you will sink lower than the Grave, 
into a Place that burns with Fire and Brimstone; 
}je content good Neighbours, and go along with me. 

*What, said Obstinate, and leave our 
Friends and our Comforts behind us ! * Obstinate. 

•j-Yes, said Christian (for that was his ^christian. 
name) because, that all, which you shall * ^ cor. 4. 18. 
forsake, is not ^worthy to be compared 
with a little of that that I am seeking to enjoy ; and 
if you will go along with me, and hold it, you shall 
fare as I my self; for there where I go is -j-enough 
and to spare; Come away, and prove 

TTT 1 t Luke 15. 17. 

my Words. 

Obst. What are the things you seek, since you 
leave all the world to find them ? 

Chr. I seek an * Inheritance, incorruptible, un de- 
filed, and that fadeth not away; and it is laid up in 
Heaven, (-and safe there, to be bestowed, 
at the time appointed, on them that 
diligently seek it. Read it so, if you 
will, in my Book, 



54 THE I'lLCHnrS rnOGEESiS 

Obst. Tush, said Obstinate, aivay iriili your Booh; 
will 1/ou go hack with us, or nof 

Chr. No, not I, said the other; because I have 
laid my hand to the *Plow. 

" ^^* ^' Obst. Come then, Neighbour Pliable, 

let ns turn again, and go home without him; 
there is a Company of these Graz'd-headed Coxcombs, 
that when they take a Fancy by the end,^ are wiser 
in their own Eyes than seven men that can render a 
reason. 

Pli. Then said Pliable, don't revile; if what the 
good Christian says, is true, the things he looks after 
are better than ours ; my heart inclines to go with my 
Neighbour. 

Obst. What! more fools still f Be ruled by me, 
go back; who knows whither such a brain-sick fellow 
will lead youf Go back, go back, and be wise. 

Chr. Nay, but do thou *come with thy Neighbour, 

Pliable, there are such things to be had 

* Christian which I spokc of, and many more 

lln^or''"'^'^ Glories besides; if you believe not me, 

Pliable's Soul. ^^^^ ^^^^ -^^ ^j^-^ g^^j^ . ^^^^ f^^, ^^le 

li^fg,%ll\, truth of what is exprest therein, behold 
all is confirmed by the -j-blood of him 

that made it. 

Pli. '^Well Neighbour Obstinate, {saith Pliable) 

7 begin to come to a point,- I intend to 

tenudtVgo' go along tvith this good man, and to 
imth mstian. ^^^^ . ^^ ^^^^^ j^_^ ^^^^j^ him: but my good 

Companion, do you know the way to tins desired 
place f 



TILE PILGRIM'S PROGRESS 55 

Clw. 1 am directed by a niaii whose name is 
EvcDigi lisl, to speed me to a little Gate that is be- 
fore us, where we shall receive instructions about the 
way. 

Pli. Come then, g.ood Neighbour, let us be going, 
then they ivent both together. 

Obst. AnctI will go back to my place, said Obsti- 
nate: f-I will be no Companion of such 
mis-led fantastical ^ Fellows. goes railing 

Now I saw in my Dream, that when 
Obstinate was gon back, Christian and christian end 
Pliable went ^talking over the Plain, 
and thus they began their Discourse. 

Chr. Come Neighbour Pliahle, how do you do? I 
am glad you are perswaded to go along with me; 
had even Obstinate himself but felt what I have 
felt of the powers and terrors of what is yet 
unseen, he would not thus lightly have given us the 
back.- 

Pli. Come Neighbour Christian; since there is 
none but us two her'e, tell me now further, what the 
things are: and how to be enjoyed, whither we are 
going. 

Chr. I can *better conceive of them with my 
mind, than speak of them with my 
Tongue: But yet since you are de- l.ffpfj^l'll' 
sirous to know, I will read of them in 
my Book. 

Pli. And do you think that the words of your Book 
are certainly trucf 



56 THE PILGRUrS PROGRE^SS 

Chr. Yes verily, for it was made by hmi that 
T Tit. I. 2. fcannot lie. 

Msa.45. 17. ^^^- ^^^^ said, tvhat ikings are 

John 10. J7, tJieyf 

''? • 1 ,• .^''''' '^^^'"-^'■'^ ^^ ^^^ *endless Kingdom 
to be inhabited, and everlasting Life to be given us • 
that we may inhabit that Kingdom for ever. 

Pli. Well said, and what else? 

Chr, There are Crowns of Glory to be given us- 

t. Tin.. 4. 8. t^''^ Garments that will make us shine 

Maui?.f3.u3.] 1'^^ *^^ ^^^ ^^ the Firmament of 
Heaven. 

Pli. This is very pleasant; and what else? 

Chr. There shall be no more crying ; *nor Sorrow, 
*isa. 15.8. ^^^ he that is owner of the place will 

Kev. 7. 16. 17. wipe all Tcars from our Eyes. 

'"'t, , ™- ^^^ ^^«^ Company shall we 
have there f * 

Chr. There we shall be with Seraphims, *and 
Msa.6... Cheruhims,^ Creatures that will dazle 

iThes.4. your Eyes to look on them; There also 

Rev! s. II. ^^^ ^^^^^ ^eet with thousands, and ten 

thousands that have gone before us to 
that place; none of them are hurtful, but loving and 
holy, every one walking in the sight of God and 
standmg in his Presence with acceptance for ever- 
In a AVord, there we shall see the f Elders with their 
t Rev. 4. 5. Golden Crowns: There we shall see the 

^^ 2,\]X '' ^^^^ *Virgins with their Golden Harps. 

t John 12. 25. There we shall see -fMen that, by the 



TEE PILGRIM'S PKOGBESS 57 

World, were cut in pieces/ burnt in Flames, eaten 
of Beasts, drowned in the Seas, for the Love that 
they bare - to the Lord of the place ; all w^ell, and 
cloathed with * Immortality, as with a 
Garment. *^^^c°^- s- -'- 

Pli. Ilie hearing of this is enough to 
ravish oties Heart; hut are these things to he enjoyed/ 
how shall we get to he Sharers thereof :^ 

Chr. The Lord, the Governour of the Country, 
hath recorded that fin this Book the tisa. 55. 12. 
substance of which is, if we be truly d.^^i-^J' 
willing to have it, he will bestow it upon ch^zz.^?.' 
us freely. 

Pli. Well, my good Cmnpanion, glad am I to hear 
of these things, come on, let us mend our pace. 

Chr. I cannot go so fast as I would by reason 
of this burden that is on my Back. 

Now I saw in my Dream, that just as they had 
ended this talk, they drew near to a very Miry 
* Slough that was in the midst of the 
Plain, and they being heedless, did both l/otsianf' 
fall suddenly into the Bog. The name 
of the Slough was Despond.^ Here therefore they 
wallowed for a time, being grievously bedaubed with 
Dirt ; and Christian, because of the Burden that was 
on his Back, began to sink in the Mire. 

Pli. Then said Pliable, Ah, Neighhour Christian, 
where are you now? 

Chr. Truly, said Christian, I do not know. 

Pli. At that Pliahle began to be offended; and 



58 THE PILGRIM'S PROGRESS 

angerly said to his Fellow, Is this the happiness you 

have told me all this while off If we have suck ill 

speed ^ at our first settinq out, what 

Utisnot ^ ^ / • ^ ^7 • 7 • 

enough to be may we expect twixt this and oar jour- 
neys end? j-May I get out^ again with 
my Life, you shall possess the brave Country alone 
for me.^ And with that he gave a desperate strug- 
gle or two, and got out of the Mire, on that side of the 
Slough which was next to his own house; so away he 
went, and Christian saw him no more. 

Wherefore Christian was left to tumble in the 

Slough of Despond alone ; but still he endeavoured to 

struggle to that side of the Slough, that was further 

*from his own House, and next to the 

trouble, seeks Wicket-gatc ; the which he did, but 

still to get far- r. i t-» i 

ther from his could uot get out bccausc 01 the Burden 
that was upon his Back: But I be- 
held in my Dream, that a Man came to him, whose 
name was Help, and asked him. What he did 
there f 

Chr. Sir, said Christian, I was bid go this way, 
by a Man called Evangelist, who directed me also to 
yonder Gate, that I might escape the "Wrath to come. 
And as I was going thither, I fell in here. 

* The Pro. Help. But why did not you look for 
mises. ^the steps? ^ 

Chr. Fear followed me so hard, that I fled the 
next ^ way, and fell in. 
^ Kelp lifts Help. Then, said he, -fGive me ihy 

* Psai. 40. 2. hand; so he gave him his hand, and *he 



THE PILGRIM'S PROGRESS 59 

drew him out, and set him upon sound ground, and 
bid ^ him go on his way. 

Then I - stepped to him that pluckt him out, and 
said, Sir, wherefore, since over this place is the way 
from the City of Destruction, to yonder Gate, is it 
that this plat ^ is not mended, that poor Travellers 
might go thither with more security? And he said 
unto me, this miry Slough, is such a place as cannot 
be mended: It is the descent whither the scum and 
filth that attends conviction *for sin "^ 
doth continually run, and therefore it the siough of 
was called the Slough of Despond: for 
still as the sinner is awakened about his lost condi- 
tion, there ariseth. in his Soul many Fears and 
Doubts, and discouraging Apprehensions, which all 
of them get together, and settle in this place: And 
this is the reason of the badness of this Ground. 

It is not the -j-Pleasure of the King that this place 
vshould remain so bad, his Labourers 
also, have by the directions of His 
Majesties Surveyors,^ been for above this sixteen 
hundreds ^ years imployed about this patch of 
Ground, if perhaps it might have been mended : 
Yea, and to my Knowledge, said he. Here hath been 
swallowed up at least twenty thousand Cart-loads; 
yea millions of wholesome Instructions,^ that have at 
all seasons been brought from all places of the Kings 
Dominions, (and they that can tell, say, they are the 
best materials to make good ground of the place,) if 
so be it might have been mended, but it is the Slough 



60 TBE PILGRIM'S PROGRESS 

of Despond still; and so will be, when they have done 
what they can. 

True, there are, by the direction of the Law-giver, 

certain good and substantial ^ Steps, 

We^ofFor- pl^ccd cvcn through the very midst of 

givenessand this SlouqJi ; but at such time as this 

,4cceptance to u 7 

life by Faith placc doth much spue out its Filth, 

III Clirist. ^ 

as it doth against ^ change of Weather, 
these Steps are hardly seen, or if they be, men, 
through the dizziness of their Heads, step besides ; - 
and then they are bemired to purpose,^ notwithstand- 
ing the Steps be there, but the Ground is -j-good 

when they are once got in ^ at the Gate. 
1 1 Sam. 12. Now I saw in my Dream,^ that by 

this time *Pliahle was got home to his 
gotiwtne^and Housc. -j-So his Ncighbours came to 

is visited by his • •- i • i /» 1 1 n i i • 

Neighbours. visit him : and some or them called hnn 

wise Man for coming back; and some 

tainment by Called him Fool for hazarding himself 

them at his • , y-,7 • , • i • tt 1 

return. With CknsUan; others again did mock 

at his Cowardliness; saying. Surely since 
you hegan to venture, I would not have been so base 
to have given out for a few Difficulties: So Pliable 
sat sneaking among them. But at last he got more 
Confidence, and then they all turned their Tales,*^ 
and began to deride poor Christian behind his Back. 
And thus much concerning Pliable. 
*Woridi -^^^ ^^ Christian was walking soli- 

Wiseman tarllv bv himsclf, he espied one afar 

meets zvith • • "^ 

Christian. off, comc crossing over the Field *to 



TEE PILGRIM' i^ PROGRESS 61 

meet liim, and their hap was to meet just as they 
ivcrc crossing the way of each other. The Gentle- 
man 's Name that met him was Mr. Worldly ^ Wise- 
man, he dwelt in the Town of Carnal Policy,'^ a 
very great Town, and also hard by from wiience 
Christian came. This Man then meeting with Chris- 
tian, and having some incling^ of him (for Chris- 
tian's setting forth from the City of Destruction was 
much noised abroad, not only in the Town where he 
dwelt, but also it began to be the Town Talk in some 
other places.) Master Worldly Wiseman therefore, 
having some guess of him, by beholding his laborious 
going, by observing his Sighs and Groans, and the 
like; began thus to enter into some Talk between 
Talk with Christian. Mr. woridiy 

Wiseman and 

Worl. How now, good Fellow, christian. 
whither away after this burdened manner? 

Chr, A burdened manner indeed, as ever, I think, 
poor Creature had. And whereas you ask me. 
Whither away, I tell you, Sir, I am going to yonder 
Wicket-gate before me; for there, as I am informed, 
I shall be put into a way to be rid of my heavy 
burden. 

Worl. Hast thou a wife and Children f 

Chr, Yes; but I am so laden with this Burden, 
that I cannot take that Pleasure in them as formerly : 
methinks, I am as if I had none. 

Worl. Wilt thou hearken to me if I give thee 
Counsel? 



62 THE PILGRIM S PROGRESS 

Chr. If it be good I will, i'or i .stand in need of 
good Counsel. 

Worl. */ tvould advise thee ihen that thou with 
* woridi ^^^ speed get thy self rid of thy Burden; 

Wiseman's jq^. thou wilt uever he settled in thy 

Counsel to ' _ ^ 

Christian. mijid tUl then: nor canst thou enjoy the 

benefits of the Messing which God hath bestowed upon 
thee, till then. 

Chr. That is that which I seek for, even to be rid 
of this heavy burden ; but get it off my self I cannot : 
nor is there any man in our Country that can take 
it off my shoulders; therefore am I going this way, 
as I told you, that I may be rid of my burden. 

Worl. Who hid you go this way to he rid of your 
burden f 

Chr. A man that appeared to me to be a very 
great and honorable Person; his Name, 
Wiseman' ^ as I remember, is Evangelist. 
Ev'LtgeHstl Worl. f/ beshrew^ him for his 

ouHse . Counsel, there is not a more dangerous 

and troublesome way in the World, than is that unto 
ivhich he hath directed thee, and that thou shalt find, 
if thou wilt be ruled by his Counsel; Thou hast met 
with something {as I perceive) already; for I see the 
dirt of the Slough of Despond is upon thee, but that 
Slough is the beginning of the sorrows that do attend 
those that go on in that way: hear me, I am older 
than thou, thou art like to meet with in the way ivhich 
thou goest, Wearisomness,^ Painfidness, Hunger, 
Perils, Nakedness, Sword, Lions, Dragons, Darkness, 



TEE PILGBurS PBOGRESS 63 

and in a word Death, and tvhat not. These things 
are certainly true, having been confirmed hy many 
Testimonies. And should a man so carelessly .cast 
away himself, by giving heed to a stranger f 

Chr. Why, Sir, this burden upon my back is more 
terrible to me than are all these things which j^ou 
have mentioned : *nay, methinks I care * ^j^^ . ^^^^^ 
not what I meet with in the way, if so %^a^oun^ 
be I can also meet with deliverance christian. 
from my burden. 

Worl. lIo%v earnest thou by the burden at first? 

Chr. By reading this Book in my Hand. 

Worl. -j-/ thought so; and it is happened unto thee 
as to other weak men, who medling ivith things too 
high for them, do suddenly fall into thy 

.' ' . ... t Worldly 

distractions; which distractions d^ not Wiseman ^o^^ 

, . . not like that 

only unman men, {as thine I perceive Man should 
has done thee) but they run the^tn upon reading the 
desperate ventures, to obtain they know 
not what. 

Chr. I know what I would obtain: it is ease 
for my heavy burden. 

Worl. But why wilt thou seek for ease this way, 
seeing so many dangers attend it, especially, since 
{hadst thou but patience to hear me) I coidd direct 
thee to the obtaining of ivhat thou desirest, ivithout 
the dangers that thou in this tvay wilt run thy self 
into: ycti, and the remedy is at hand. Besides, I 
tvill add, that instead of those dangers, thou shall 
'meet with much Safety, Friendship, and Content. 



64 TEE PILGRIM'S PROGRESS 

Chr. Sir, I pray open this secret to me. 
Worl. *W/ii/ in yonder- Village, {the Village is 
named Morality)^ there dwells a Gentleman, whose 
name is Legality, a very judicious man, 

Mr Worwi ^^^^^ ^ ^^^ ^^ ^ '^^^^ ^^^^ Name ^) that 

prefers jiQg skill to help men off with such Bur- 

Moraltty , ^ " ^ 

before the dcus as thiue are, from their Shoidders, 

straight Gate ^ ' 

yea, to my Knowledge, he hath done a 
great deal of good this way: Ay, and besides, he 
hath skill to cure those that are somewhat crazed in 
their wits ^ with their Burdens. To him, as I said, 
thou mayest go, and he helped presently."^ His house 
is not quite a Mile from this place; and if he shoidd 
not he at home himself, he hath a pretty ^ young Man 
to his Son,^ whose Name is Civility that can do it 
{to speak on) ^ as well as the old Gentleman himself: 
There, I say, thou mayest he eased of thy Burden, 
and if thou art not minded to go hack to thy former 
Habitation, as indeed I woidd not wish thee, thou 
mayest send for thy Wife and Children to thee to this 
Village, where there are Houses now stand ^ empty, 
one of which thou mayest have at reasonable i^ates: 
Provision is there also cheap and good, and that which 
ivill make thy Life the more happy, is, to he sure there 
thou shalt live by honest Neighbours, in Credit ^ and 
good Fashion. 

*Now was Christian somewhat at a 
Irw^lTby^Mr. Stand ; ^^ but presently he concluded, 
wSemJns if this be true which this Gentleman 

^^''"'^' hath said, my wisest course is to take 



TEE PILGRIM'S PROGRESS 



65 



his Advice; and with that he thus farther spoke. 

Clir. Sir, which is my way to this 
honest Man 's house ? ^ ^^^^^,^^ 

Worl. Do you see yonder -fhigh liillf ^'"^^• 

Chr. Yes, very well. 

Worl. By that Hill you must go, and the first 
house you come at is his. 

So Christian turned out of his way to go to ]\Ir. 
Legality's House for help: but behold, when he was 
got now hard by the Hill, it seemed so high, and also 
that side of it that was next the way side, did hang 
so much over, that Christian was ^afraid to venture 
further, lest the Hill should fall on his 
Head; wherefore there he stood still; 
and wotted ^ not what to do. Also his 
burden now seemed heavier to him than 
while he was in his way. There came 
also j-flashes of fire out of the Hill that 
made * Christian afraid that he should 
be burned: here therefore he sweat, and 
did quake for -j-fear. And now he be- 
gan tu be sorry that he had taken Mr. 
Worldly Wiseman's Counsel ; and with 
that he saw ^Evangelist coming to 
meet liim; at the sight also of whom 
he began to blush for shame. So 
drew nearer and nearer, and coming up to him, 
he loo! :ed upon him with a severe and dreadful 
Comitnianee, and thus began to reason with Chris- 
tian . 



* Christian 
afraid that 
Mount Sinai 
would fall on 
his head. 

t Exod. 19. 18. 

* Ver. 16. 
t Heb. 12. 21. 

* Evangelist 
findeth 
Christian 
under Mount 
Sinai, and 
looketh severely 
upon him. 



Evangelist 



66 THE PILGRIM'S PROGRESS 

Evan. -j-What dost thou here Christian f said he; 

at which words Cliristian knew not what 

t Evangelist ^o answer : wherefore at present he 

reasons ^ 

afreshwith stood sDcechless before him. Then said 

Christian. ^ _ 

Evangelist farther, Art not tJioii the 
man that I found crying without the Walls of the City 
of Destruction? 

How is it tJien that thou art so quickly turned 
aside^ for thou art now out of the way? 

Chr. I met with a Gentleman so soon as I had got 
over the Slough of Despond, who perswaded me, that 
I might in the Village before me, find a Man that 
could take off my burden. 

Evan. What was he? 

Chr. He looked like a Gentleman, and talked 
much to me, and got me at last to yield; so I 
came hither: But Avhen I beheld this Hill, and how 
it hangs over the w^ay, I suddenly made a stand, lest 
it should fall on my head. 

Evan. Wliat said that Gentleman to youf 

Chr. Why, he asked me whither I was going, and 
I told him. 

Evan. And ivhat said he then? 

Chr. He asked me if I had a Family, and I told 
him : but said I, I am so loaden ^ with the Burden 
that is on my back, that I cannot take Pleasure in 
them as formerly. 

Evan. And what said he then? 

Chr. He bid me with speed get rid of my burden, 
and I told him 'twas ease that I sought : And, said 



THE PIWEIM'S PROGRESS 67 

I, I am therefore going to yonder Gate to receive 
further direction how I may get to the place of De- 
liverance. So he said that he would shew me a better 
way, and short, not so attended with difficulties, as 
the way, Sir, that you set me in : which way, said he, 
will direct you to a Gentlemans house that hath skill 
to take off these Burdens: so I believed him, and 
turned out of that way, into this, if haply I might 
be soon eased of my Burden : but when I came to this 
place, and beheld things as they are, I stopped for 
fear (as I said) of danger: but I now know not what 
to do. 

Evan. Then (said Evangelist) sta^id still a little, 
That I may shew thee the words of God. So he stood 
trembling. Then (said Evangelist) 
*'See thai ye refuse not him that ^ ' ^^' ^^' 

speaketh; for if they escaped not ivho refused Jiim 
that spake on Earth, j-miich more shall not we escape, 
if ive turn away from him that speaketh 
from Heaven. He said moreover, t Evangelist 
*Noiv the just shall live hy Faith, hut qTrSaS^o/^ 
if any mam draws hack, my Soul shall 
have no pleasure in him. He also did 38. ^^^' ^°' 
thus apply them: Thou art the man 
that art running into this miserly, thou hast hegun to 
reject the Counsel of the most high, and to draw hack 
thy foot from the way of peace, even almost to the 
hazarding of thy Perdition.^ 

Then Christian fell down at his foot as dead, cry- 
ing. Wo is me, for I am undone : at the sight of which. 



68 THE PILGRIM >i PROGRESS 

Evangelist caught liiiii by the right hand, saying, All 
manner of Sin and Blasphemies shall be forgiven unto 
men; be not faithless, but believing; then did 
Christian again a little revive, and stood up tr<^ni- 
bling, as at first, before Evangelist. 

Then Evangelist proceeded, saying, Give more 
earnest heed to the things that I shall tell thee of. 
I will now shew thee who it was that deluded thee, 
and who it was also to whom he sent thee. jThc 
Man that met thee is one Worldly Wise- 
t Mr. Worldly ,,^^,, gn^-] rightly is he so called ; partly, 

Wiseman de- ' o ./ ?!-./, 

scribed i?y *because he savoureth ^ only the Doc- 

hvangeltst. *' 

„ -, , trine of this World, (therefore he al- 

* 1 John 4. s. ' . 

^ ways goes to the Town of Morality to 

Church) and partly, -(-because he loveth 
that Doctrine best; for it saveth him best from the 
Cross ; and because he is of this carnal temper, there- 
fore he seeketh to pervert my ways, though right. 
*Now there are three things - in this 
discovers^ the mans Couuscl that thou must utterly 

deceit of Mr. , , 

Worldly abhor, 

iseman. ^ jj^^ turning thee out of the way. 

2. His labouring to render the Cross odious to 
thee. 

3. And his setting thy feet in that way that lead- 
eth unto the administration of Death. 

First, Thou must abhor his turning thee out of the 
way ; yea, and thine own consenting thereto ; because 
this is to reject the Counsel of God for the sake of 
the Counsel of a Worldly Wiseman. The Lord says, 



THE PILGRIM'S PROGRESS 69 

-fstrive to enter in at the strait Gate, the Gate to 
which I send thee, *for strait is the Gate , . , 

' ■' t Luke 13. 24. 

that leadeth unto Life, and few there ^ ,, ^ 

■' ' •' * Mat. 7' 13. 

he that find it. From this little Wick- ^4- 
et-gate, and from the way thereto, hath this wicked 
Man turned thee, to the bringing of thee almost to 
Destruction; hate therefore his turning thee out of 
the way, and abhor thy self for hearkning to him. 

Secondly, Thou must abhor his labouring to render 
the Cross odious unto thee ; for thou art 
to -^prefer it before the Treasures in tHeb. 11.25, 
Egypt : besides, the King of Glory hath , ^^^^j^ g ^^ 
told thee, *that he that will save his 1°^" 12.25.* 

' Mat. 10. 39. 

Life shall lose it: and j-he that comes .. , 

I T L.UK. 14. 10. 

after him, and hates riot his Father 
and Mother, and Wife, and Children, and Brethren, 
and Sisters, yea, and his own Life also, he cannot he 
my Disciple, I say therefore, for man to labour to 
perswade thee, that that shall be thy Death, without 
which, the Truth hath said, thou canst not have 
eternal life : this Doctrine thou must abhor. 

Thirdly, Thou must hate his setting of thy feet in 
the way that leadeth to the ministration of Death. 
And for this, thou must consider to whom he sent 
thee, and also how unable that Person was to deliver 
thee from thy burden. 

He to whom thou wast sent for ease, being by name 
lAgality, is the Son of the *Bond- 
woman which now is, and is in Bondage 22, 23/i4!^i5, 
with her Children, and is in a ^lystery ^ ^^' ^^' 



70 TEE PILGRIM'S PROGRESS 

this -IJMonnt Sinai, which thou hast feared will fall 
^ „, „ , on thy head. Now if she with her 

t The Bond- '' 

^oman. Children are in Bondage, how canst 

thou expect by them to be made free ? This Legality 
therefore is not able to set thee free from thy Bur- 
den. No man was as yet ever rid of his Burden to 
him, no, nor ever is like to be : ^ ye cannot be justi- 
fied by the works of the Law ; for by the deeds of the 
Law no man living can be rid of his Burden : there- 
fore Mr. Worldly Wiseman is an Alien, and Mr. 
Legality is a Cheat: and for his Son Civility, not- 
withstanding his simpering looks, he is but an 
Hypocrite, and cannot help thee. Believe me, there 
is nothing in all this noise, that thou hast heard 
of these sottish men, but a design to beguile thee of 
thy Salvation, by turning thee from the way in which 
I had set thee. After this Evangelist called aloud 
to the Heavens for Confirmation of what he had said ; 
and with that there came words and fire out of the 
Mountain under which poor Christian stood, that 
made the hair of his Flesh stand up. The words were 
thus pronounced. As many as are of the 
^■^■^'^' works of the Law, are under the curse; 

for it is ivritten, cursed is everyone that continueth 
not in all tilings which are written in the Book of the 
Law to do them. 

Now Christian looked for nothing but Death, and 
began to cry out lamentably : even cursing the time in 
which he met with Mr. Worldly Wiseman; still - call- 
ing himself a thousand Fools for hearkening to his 



TEE PILGRIM'S PBOGEESS 71 

Counsel : he also was greatly ashamed to think that 
this Gentlemans Arguments, flowing only from the 
flesh, should have the Prevalency with him as to cause 
him to forsake the right way. This done, he applied 
himself again to Evangelist in words and sence as fol- 
lows. 

CJir. *Sir, what think you? is there hopes? ^ may 
I now go back; and go up to the Wicket- 
Gate, shall I not be abandoned for this, * christian 

' ' enquired if lie 

and sent back from thence ashamed? I may yet be 

mppy. 

am sorry I have hearkened to this mans 
counsel, but may my sins be forgiven ? 

Evan. Then said Evangelist to him, Thy sin is 
very great, for by it thou hast committed two evils; 
thou hast forsaken the way that is good, to tread in 
forbidden paths: -fvet will the man at 

^ ' ' T Evangelist 

the Gate receive thee, for he has gooel comforts him. 
will for men; only, said he, take heed that thou turn 
not aside again, lest thou perish from the way, when 
his wrath is ^kindled but a little. Then 
did Christian address himself to go 
back, and Evangelist, after he had kist him, gave him 
one smile, and bid him God speed: so he went on 
with haste, neither spake he to any man by the 
way ; nor if any asked him, would he vouchsafe them - 
an answer. He went like one that was all the while 
treading on forbidden ground, and could by no means 
think himself safe, till again he was got into the way 
which he left to follow Mr. Worldly Wiseman^ s Coun- 
sel : so in process of time Christian got up to the 



72 THE PILGRUrS PROGRESS 

Gate. Now over the Gate there was written, Knock 
and it shall be opened to yoiij-. He 
at. 7. 8. knocked therefore more than once or 

twice, saying, 

May I now enter here? will he ivithin 
Open to sorry me, though I have been 
An undeserving Rebel? then shall I 
Not fail to sing his lasting Praise on high. 
At last there came a grave Person to the Gate, 
named Good-willy who asked who was there f and 
whence he camef and ivhat he tvould have? 

Chr. Here is a poor burdened Sinner, I come from 
the City of Destruction, but am going to Mount Zion,^ 
that I may be delivered from the Wrath to come; I 
would therefore. Sir, since I am informed that by this 
Gate is the way thither, know if you are willing to let 
me in. 

* The Gate Good-wUl. *I am willing witli all my 
tobro%en^^^^ Heart, said he; and with that he opened 

sinners. tliQ \yB,tQ. 

So when Christian was stepping in, the other gave 

him a Pull: then said Christian, What means that? 

the other told him, A little distance from this Gate, 

there is erected a strong Castle, of which 

* Satan envies ^Beelzebub ^ is the Captain ; from 

those that enter ^ 

the straight thcucc both he, and them that are with 

Gate. 

him, shoot Arrows at those that come up 
In^rldfh^Gate ^o tliis Gate : if happily ^ they may die 
frfmbfing!'^ before they can enter in. Then said 

Christian, -j-I rejoyce and tremble. So 



THE FILGRUrS PROGRESS 73 

wlieu he was got in, the Man of the Gate asked him, 
who directed him thither ? 

Ch7\ Evangelist -j-bid me come hither and laiock, 
(as I did;) and he said that you, Sir, 

would tell me what I must do. Goodwill and " 

Good- will. An open door is set be- 
fore thee, and no man can shut it. 

Chr, Now I begin to reap the Benefits of my 
Hazards.^ 

Good-will. But how is it that you came alone? 

Chr. Because none of my Neighbours saw their 
danger as I saw mine. 

Good-will. Did any of them know of your coming f 

Chr.' Yes, My Wife and Children saw me at the 
first, and called after me to turn again: also some of 
my Neighbours stood crying and calling after me to 
return; but I put my Fingers in my Ears, and so 
came on my way. 

Good-will. But did none of them follow you to 
perswade you to go hack? 

Chr. Yes, both Ohstinate and Pliable: But when 
they saw that they could not prevail, Obstinate went 
railing- back: but Pliable came with me a little way. 

Good- will. But why did he not come through? 

Chr. We indeed came both together, until we came 
at the Slough of Despond, into the which 
we also suddenly fell. And then was * a Man may 

*' have company 

my Neighbour Pliable discouraged, and "^'henhesets 

^ ^ ' outfor Heaven, 

would not adventure farther. *Where- and yet so 

thither alone, 

fore, getting out again, on that side next 



74 THE PILGRIM'S PROGRESS 

to his own House, he told me, I should possess the 
brave Country alone for him: So he went liis way, 
and I came mine. He after Obstinate, and I to this 
Gate. 

Good-will. Then said Good-ivill, Alas poor Man, is 
the Coelestial Glory of so sniall esteem wdth him, that 
he counteth it not worth running the hazard of a few 
Difficulties to obtain it ? 

Chr. Truly, said Christian, I have said the Truth 
of Pliable, and if I should also say all the truth of my 
self, it will appear there is -f-no better- 
accJs!ti^him- ment ^ 'twixt him and my self. 'Tis 
Man at £ ^'^^ true, he went back to his own house, but 
°*^' I also turned aside to go into the way 

of Death, being perswaded thereto by the carnal Ar- 
gument of one Mr. Worldly -wiseman. 

Good-will. Oh, did he light upon you? What, he 
would have had you a sought ^ for ease at the hands 
of Mr. Legality; they are both of them a very cheat: 
but did you take his Counsel? 

Chr. Yes, as far as I durst, I went to find out Mr. 
Legality, untill I thought that the Mountain that 
stands by his house, w^ould have fallen upon my head, 
wherefore there I was forced to stop. 

Good-will. That Mountain has been the death of 
many, and will be the death of many more : 'tis well 
you escaped being by it dash'd in pieces. 

Chr. Why, truly, I do not know what had become 
of me ^ there, had not Evangelist happily met me 
again as I was musing in the midst of my Dumps * 



TEE PILGRIM'S PROGRESS 



75 



* Christian 
is comforted 
again. 

t Joh. 6. 37. 

* Christian 
directed yet 
on his ii<ay. 



but 'twas God's Mercy that he came to me again, for 
else I had never come hither. But now I am come, 
such a one as I am, more fit indeed for death, by that 
Mountain, than thus to stand talking with my Lord: 
But oh ! what a favour is this to me, that yet I am ad- 
mitted entrance here. 

Good-will. *We make no Objections against any, 
notwithstanding all that they have done 
before they come hither, -^they in no 
wise are cast out; and therefore, good 
Christian, come a little way with me, 
and I will teach thee about the way thou 
must go. *Look before thee; dost thou 
see this narrow way? THAT is the 
way thou must go. It was cast up ^ by the Patriarchs, 
Prophets, Christ, and his Apostles, and it is as 
streight as a Rule can make it : This is the way thou 
must go. 

Chr. But said Christian, is there no turnings nor 
windings, hy tvhich a Stranger *may 
lose his way? 

Good-tcill. Yes, there are many ways 
BUTT" doT\Ti upon this: and they are 
crooked and wide: But thus thou 
may'st distinguish the right from the 
wrong, the right only being -j-streight 
and narrow. 

Then I saw in my Dream, *That Christian asked 
him further, if he could not help him off with his Bur- 
den ^ that was upon his back; for as yet he had not 



* Christian 

afraid of losing 
his imy. 

t Mat. 7. 14- 

* Christian 
weary of his 
Burthen. 



76 TEE PILGRIM'S PROGRESS 

got rid thereof, nor could he by any means get it off 
without help. 

He told him, as to thy burden, be content to bear it, 

untill thou comest to the place of -j-De- 

t There is no Hvcrance ; for there it will fall from thy 

aelwerance ' •' 

from the gmlt ^j^ck of it SClf. 

and burden of 

DeathlnV''' "^^^^^ Christian began to gird up his 

Bioodof Loins, and to address himself to his 

Journey. So the other told him, that 
by that ^ he was got some distance from the Gate, he 
would come at the house of the Interpreter,^' at whose 
door he should knock, and he would shew him ex- 
cellent things. Then Christian took his leave of his 
friend, and he again bid him God-speed. 

Then he went on until he came at the house of the 

*' Interpreter, where he knocked over and 
* Christian Qvcr ; at last ouc camc to the door, and 

comes to the ' ' 

House of the asked. Who was there? 

Interpreter. ' 

Chr. Sir, here is a Traveller, who 
was bid by an Acquaintance of the good j\Ian of this 
House, to call here for my Profit; I would therefore 
speak with the Master of the House : so he called for 
the Master of the House ; who after a little time came 
to Christian, and asked him what he would have. 

Chr. Sir, said Christian, I am a Man that am come 
from the City of Destruction, and am going to the 
Mount Zion, and I was told by the Man that stands at 
the Gate at the head of this way, that if I called here, 
you would shew me excellent things, such as would be 
an help to me in my Journey. 



TEE PILGBUrS PROGRESS 11 

Interp. Then said the Interpreter, *Come iii, I 
will shew thee that which will be profit- 
able to thee. So he commanded his ]ahied'^'^^'^'' 
Man to -flight the Candle/ and bid .,. ///„„„„^. 
Christian follow him, so he had him into '"'"• 
a private Room, and bid his Man open a * <^hristian 

^ ' ^ sees a brave 

door; the which when he had done. Picture. 
* Christian saw the picture of a very -^^ The fasiiion 

^ *' of the t'lcturc. 

grave Person hang up against the Wall, 

and this was the fashion of it, ■\^It had Eyes lifted up 

to Heaven, the best of Books in his hand, the Law 

of Truth was written upon its Lips, the World 

ivas behind his Back; it stood as if it ideaded 

with Men, and a Crown of Gold did hang over its 

Head, 

Chr. Then said Christian, What meaneth this? 

Inter. The Man - whose Picture this is, is one of 
a thousand; he can *beget Children,^ 
travel in Birth with Children, and ' or. 4. 15. 
•j-nurse them himself when they are 3.4.19- 
born. And whereas thou seest *him with his Eyes 
lift up to Heaven, the best of Books in his hand, and 
the Law of Truth writ ^ on his Lips ; it is to shew thee, 
that his Work is to know and unfold dark things to 
Sinners ; even as also thou -fseest him , ^, 

' I f T/ie meaning 

stand as if he pleaded with men; and of the Picture. 
whereas thou see 'st the World as cast behind him, and 
that a Crown hangs over his head ; that is to shew thee, 
that slighting and despising the things that are pres- 
ent, for the love that he hath to his Master's Service, 



78 THE PILGRUrS PROGRESS 

he is sure iii tlic World tliat comes next, to hcive Glory 

for his Keward. Now, said the Interpreter, I have 

shewed thee this Picture first, ^because 

* Why he the Man whose Picture this is, is the 

i hewed htm ' 

tite Picture Qj^iy Man, whom the Lord of the place 

whither thou art going, hath authorized 
to be thy Guide in all difficult Places thou mayest 
meet with in the way: wherefore take good heed to 
what I have shewed thee, and bear well in thy mind 
what thou hast seen; lest in thy Journey thou meet 
with some that pretend to lead thee right, but their 
way goes down to Death. 

Then he took him by the Hand, and led him into a 
very large Parlor that was full of Dust, because never 
swept ; the which, after he had reviewed a little while, 
the Interpreter called for a Man to sweep : Now when 
he began to sweep, the Dust began so abundantly to 
fly about, that Christian had almost therewith been 
choaked. Then said the Interpreter to a Damsel that 
stood by, bring hither Water, and sprinkle the Eoom ; 
the which when she had done, it was swept, and 
cleansed with Pleasure.^ 

Chr. Then said Christian, What means this? 

Int. The Interpreter answered. This Parlor is 
the Heart of a Man that was never sanctified by the 
sweet Grace of the Gospel: The Dust is his original 
Sin, and inward Corruptions that have defiled the 
whole Man. He that began to sweep at first is the 
Law ; but she that brought Water and did sprinkle it, 
is the Gospel. Now, whereas thou sawest that so soon 



I 



THE PILGRIM'S PROGRESS 79 



as the first began to sweep, the Dust did so fly about, 
that the Room by him could not be cleansed, but that 
thou wast almost choaked therewith: this is to shew 
thee, that the Law, instead of cleansing the Heart (by 
its working) from Sin, *doth revive, put * j^^^ ^ ^ 
•f-strength into, and ^increase it in the ^ j c^^ 15 
Soul, even as it doth discover and for- 56. 
bid it, for it doth not give power to sub- * ^°™- s- ^o. 
due. 

Again, as thou sawest the Damsel sprinkle the Room 
with Water, upon which it was cleansed with pleas- 
ure ; this is to shew thee, that when the Gospel comes 
ill the sweet and precious influences thereof to the 
Heart, then I say, even as thou sawest jjohms. 3. 
the Damsel lay the Dust by sprinkling ^ph^ 5^26. 

the Floor with "Water, so is sin van- ^9"^- '^- ^s. 
' 20. 

quished and subdued, and the Soul made J°^^ ^513- 
clean, through the Faith of it, and conse- lH^^^^^f^i 
quently ffit for the King of Glory to in- «"^ Patience. 
habit. 

I saw moreover in my Dream, *that the Interpreter 
took him by the hand, and had him into a little Room, 
where sat two little Children, each one in his chair. 
The Name of the eldest was Passion, and the Name of 
the other Patience. Passion seemed to be much dis- 
contented, but Patience was very quiet. Then Chris- 
tian asked. What is the reason of the Discontent of 
Passion? The Interpreter answered, tlie Govern- 
our ^ of them would have him stav for ^ . ... 

Passion xvill 

his best things, till the beE^iniiiiig of the h^-^'e it nozv. 



80 TEE PILGRIM'S PROGRESS 

next Year; but he will have all now: *But Patience 
» ro ^. is willing to wait. 

* I'atience is ° 

for waiting. Then I saw that one came to \Passion, 

t Passion and brought him a Bag of Treasure, 

and poured it down at his Feet; the 
lavisheTait^^ which he took up and rejoyced therein, 
"^'"'-^'* and withall laughed Patience to scorn : 

But I beheld but a while,^ and he had ^lavished all 
away, and had nothing left him but Rags. 

Chr. Then said Christian to the Interpreter, -^Ex- 
t The Matter pound tkis matter more fully to me. 
expounded. Inter. So he said, These two Lads 

are Figures,^ Passion, of the men of this world ; and 
Patience, of the men of that which is to come: For 
as here thou see'st, Passion will have all now, this 
year; that is to say, in this World; so are the Men of 
this World : They must have all their good things 
now, they cannot stay till next year, that is, untill the 
next World, for their Portion of good. That Proverb, 

*A Bird in the Hand is ivorth two in the 
man^r^Bird Bush, is of morc Authority with them, 

than are all the Divine Testimonies of the 
good of the World to come. But as thou sawest, that 
he had quickly lavished all away, and had presently 
left him nothing but Rags; so will it be with all such 
IMen at the end of this world. 

Chr. The7i said Christian ; Noiv I see that Patience 

has the best ■[ Wisdom, and that upon 

t Patience . ^ ^ t> i x 

Jnid the best nutny Accounts. 1. Bfcause he stays 

for the best things. 2. And also be- 



THE PILGRnrS PROGRESS 81 

cause lie will have the Glory of his, when the other 
had nothing hut Bags. 

Int. Nay, you may add another, to wit, the Glory 
of the next World will never wear out ; but these are 
suddenly gone. Therefore Passion had not so much 
reason to laugh at Patience, because he had his good 
things first, as Patience will have to laugh at Passion, 
'^because he had his best things last; for 
first must give place to last, because last * Things that 
must have his time to come: but last "J'if.fpfaJe'^bit 
gives place to nothing; for there is not ^astm- exalting 
another to Succeed : he therefore that 



hath his Portion first, must needs have a ^^^^^ ''"'^ ^"^ 



Luke 1 6. 25. 
)ives had hi 
good things 

time to spend it, but he that has his Por- ^''•y*- 
tion last, must have it lastingly; There- 
fore it is said of j-Dives, in thy life-time thou re- 
ceiveclst thy good things; and likewise Lazarus evil 
things, hut now he is comforted, and thou art tor- 
mot ted. 

Chr. Then I perceive, 'tis not hest to covet 
things that are now, hut to wait for things to 
come. ' 

/nl. You say truth, *for the things that are seen, 
are Temporal; hut the things that are 
not seen, are Eternal: But tho' this be *r<^o''-4. 18. 

' The first 

so, yet since things present, and our thi,'^, are 

, but Temporal. 

fleshly Appetite, are such near Neigh- 
hours one to another; and again, because Things to 
come, and carnal sense are such Strangers one to an- 
other: Therefore it is, that the first of these so sud- 



82 TEE PILGRIM'S PROGRESS 

denly fall into amity, and that distance is so contin- 
ually between the second. 

Then I saw in my Dream, that the Interpreter took 
Christian by the Hand, and led him into a Place 
where was a Fire burning against a Wall, and one 
standing by it, alwayes casting much Water upon it 
to quench it ; Yet did the Fire burn higher and hotter. 

Then said Christian, What means this? 

The Interpreter answered, This Fire is the Work 
of Grace that is wrought in the Heart; he that casts 
Water upon it, to extinguish and put it out, is the 
Devil: but in that thou seest the Fire notwithstand- 
ing burn higher and hotter, thou shalt also see the rea- 
son of that : So he had him about to the backside of 
the Wall, where he saw a man with a Vessel of Oyl in 
his hand, of the which he did also continually cast 
(but secretly) into the Fire. 

Then said Christian, What means thisf 

The Interpreter answered, This is Christ, who con- 
tinually with the Oyl of his Grace, maintains the 
Work already begun in the Heart; by the means of 
which, notwithstanding what the Devil can do, the 
Souls of his people prove Gracious ^ 

or. 12. 9. ^i\\\^ And in that thou sawest, that the 

Man stood behind the Wall to maintain the Fire; 
this is to teach thee, that it is hard for the Tempted to 
see how this work of Grace is maintained in the Soul. 

I saw also, that the Interpreter took him again by 
the hand, and led him into a pleasant place, where 
was builded a stately Palace, beautiful to behold; at 



TEE PILGEUrS PBOGFESS 83 

the sight of which, Christian was greatly delighted ; 
he saw also upon the top thereof, certain Persons 
walking, who were cloathed all in Gold. 

Then said Christian, May we go in thither? 

Then the Interpreter took him, and led him up to- 
ward the Door of the Palace ; and behold, at the Door 
stood a great Company of men, as desirous to go in, 
but durst not. There also sat a Man, at a little dis- 
tance from the Door, at a Table side, with a Book, and 
his Ink-horn ^ before him, to take the Name of him 
that should enter therein: He saw also, that in the 
door- way stood many Men in Armour to keep it, being 
resolved to do to the Men that would enter what hurt 
and mischief they could. Now was Christian some- 
what in amaze : at last, when every man started back 
for fear of the armed men, Christian saw a Man of a 
very stout Countenance come up to the Man that sat 
there to write, saying, ^Set down my ^ j^^^ vaiiant 
Name, Sir: the which Avhen he had done, "^'^"• 
he saw the Man draw his Sword, and put an Helmet 
upon his head, and rush toward the Door upon the 
armed Men, who laid upon him w^ith deadly force : but 
the man, not at all discouraged, fell to cutting and 
hacking most fiercely, so after he had 
•j-received and given many Wounds to ' ^^^ ^^' ^^' 
those that attempted to keep him out, he cuts his way 
through them all, and pressed forward into the 
Palace: at which there was a pleasant Voice heard 
from those that were within, even of those that walked 
upon the top of the Palace, saying, 



84 THE PILGBUrS PROGRESS 

Come in, come in; 

Eternal Glory iJiou sluill win. 

So he went in, and was cloatlied with such Garments 
as they. Then CJiristian smiled, and said, I think 
verily I know the meaning of this. 

Now, said Christian, let me go hence. Nay stay 
(said the Interpreter) till I have shewed thee a little 
more, and after that thou shalt go on thy way. So 
he took him by the hand again, and led him into a 
very dark Room, where there sat a Man in an Iron 
*T^ . ,., *Cage.^ 

* Despair like ° 

an Iron Cage. ^ow the Man, to look ou, Seemed 

very sad: he sat with his Eyes looking down to the 
Ground, his hands folded together; and he sighed as 
if he would break his Heart. Then said Christian, 
What means this? At which the Interpreter bid him 
talk with the Man. 

Chr, Then said Christian to the Man, What art 
thouf The Man answered, / am what I was not once. 

Chr. What wast thou oncef 

Man. The Man said, I was once a fair -j-and flour- 
ishing Professor,- both in mine own 
t Luke 8. 13. j.ygg^ ^^^ ^Ym in the Eyes of others: 1 
once was, as I thought, fair ^ for the Coelestial City, 
and had then even joy at the thoughts that I should 
get thither. 

Chr. Well, hut what art thou now? 

Man. I am now a Man of Despair, and am shut 
up in it, as in this Iron Cage. I cannot get out; O 
now I cannot. 



TEE PILGRIM'S PROGRESS 85 

Chr. But how earnest thou in this Condition? 

Man. I left off to watch, and be sober, I laid the 
Reins ^ upon the neck of my Lusts ; I sinned against 
the light of the Word, and the goodness of God: I 
have grieved the Spirit, and he is gone ; I tempted the 
Devil, and he is come to me; I have provoked God to 
anger, and he has left me; I have so hardened my 
Heart, that I eannot Repent. 

Then said Christian to the Interpreter, But is there 
no hopes for such a Man as this? Ask him, said the 
Inteiyreter. 

Chr. Then said Christian, Is there no hope, hut 
you must he kept in the Iron Cage of Despair? 

Man. No, none at all. 

Chr. Why? The Son of the Messed is very 
pitiful? 

Man. I have ^Crucified him to my self afresh, I 
have despised his Person, I have despised -j-his 
Righteousness, I have counted his Blood * ^j^^ ^ ^ 
an unholy thing, I have done despite - , ^^^j^^ ^ 
*to the Spirit of Grace: Therefore I ^^^^^ 
have shut my self out of all the Prom- ^8, 29. 
ises, and there now remains to me nothing but 
threatnings, dreadful threatnings, faithful threat- 
nings, of certain Judgment and fiery Indignation, 
which shall devour me as an Adversary. 

Chr. For what did you hring yourself into this 
Condition ? 

Man. For the Lusts, Pleasures, and Profits of this 
World ; in the enjoyment of which, I did then prom- 



S6 THE PILGRIM'S PROGRESS 

ise my self much Delight : but now every one of those 
things also bite ^ me, and gnaw me like a burning 
Worm. 

Chr. But canst thou not now repent and turn? 

Man. God hath denied me Repentance; his Word 
gives me no Encouragement to believe, yea himself ^ 
hath shut me up in this Iron Cage : nor can all the 
Men in the World let me out. Eternity ; Eternity ! 
How shall I grapple with the Misery that I must meet 
with in Eternity ? 

Int, Then said the Interpreter to Christian, Let 
this Man's Misery be remembred by thee, and be an 
everlasting Caution to thee. 

Chr. Well, said Christian, this is fearful ; God help 
me to watch and be sober; and to pray, that I may 
shun the cause of this Man's Misery. Sir, is it not 
time for me to go on my way now ? 

Int. Tarry till I shall shew thee one thing more, 
and then thou shalt go on thy way. 

So he took Christian by the hand again, and led 
him into a Chamber, where there was one rising out 
of Bed; and as he put on his Raiment he shook and 
trembled. Then said Christian, Why doth this Man 
thus tremble? The Interpreter then bid him tell to 
Christian, the reason of his so doing: So he began, 
and said. This Night as I was in my Sleep I dreamed,^ 
and behold the Heavens grew exceeding black; also 
it thundred and lightned in most fearful wise, that 
it put me into an Agony. So I looked up in my 
Dream, and saw the Clouds rack ^ at an unusual 



TEE PILGBUrS PROGRESS 87 

rate, upon which I heard a great Sound of a Trumpet, 
and saw also a Man sit upon a Cloud 
attended with the thousands of Heaven; i Cor. 15. 
they were all in flaming Fire, also the jude^^s'/' 
Heavens were on a burning Flame. I sThess.^.'s. 
heard then a Voice, saying, Arise ye 12^ 1'^^%!^' 
dead and come to Judgment; and with Mich. 7. 16, 
that the Rocks rent, the Graves opened, Pski. s. i, 2, 3. 
and the Dead that were therein came 
forth ; some of them were exceeding glad, and looked 
upward; and some sought to hide themselves under 
the Mountains : Then I saw the Man that sate ' upon 
the Cloud, open the Book, and bid the World draw 
near. Yet there was, by reason of a Mai. 3. 2,3. 
fierce Flame that issued out and came Dan. 7.9, 10. 
before him, a convenient distance betwixt him and 
them, as betwixt the Judge and the Prisoners at the 
Bar. I heard it also proclaimed to them that at- 
tended on the Man that sat on the Cloud, * Gather 
together the Tares, the Chaff and Stub- 
hie, and cast them into the burning ch. 13.30. 
Lake; and with that the bottomless Pit ^.4. i. 
opened, just whereabout I stood: out of the Mouth 
of which there came in an abundant manner Smoke, 
and Coals of Fire, with hideous Noises. It was also 
said to the same Persons, j- Gather my -j- Luke 3. 17. 
Wheat into the Garner. And with that ^ ^ r^^^^^ ^ 
I saw many catch 'd up *and carried ^^'^7- 
away into the Clouds, but I was left behind. I also 
sought to hide my self, but I could not, for the Man 



88 THE FILGRLM'S FKOGKESS 

that sat upon the Cloud still kept his eye upon me: 
my Sins also came in my mind, and my 
0111. J. 14, 15. Conscience did accuse me on every side. 
Upon this I awaked from my Sleep. 

Chr. But what was it that made you so afraid of 
this sight '^ 

Man. Why, I thought that the day of Judgment 
was come, and that I was not ready for it: but this 
frighted ^ me most, that the Angels gathered up 
several, and left me behind; also the Pit of Hell 
opened her Mouth just where I stood: my Con- 
science too afflicted me; and (as I thought) the Judge 
had always his eye upon me, shewing Indignation 
in his Countenance. 

Then said the hiterpreter to Christian^ Hast l/iou 
considered all these things? 

Chr. Yes, and they put me in hope and fear. 

Int. Well, keep all things so in thy mind, that 
they may be as a Goad in thy sides, to prick thee for- 
ward in the way thou must go. Then Christian be- 
gan to gird up his Loins, and to address himself to 
his Journey. Then said the Interpreter, the Com- 
forter be always with thee, good Christian, to guide 
thee in the way that leads to the City. 

So Christian went on his way, saying. 

Here I have seen things rare and profitable, 
Things pleasant, dreadful, things to make me stable 
In ivhat I have began ^ to take in hand: 
Then let me think on them, and understand 



THE PILGRIM'S PROGRESS 89 

Wherefore they shewed me were, and let me be 
Thankful, good Interpreter, to thee. 

Now I saw in my Dream, that the highway up 
which Christian was to go, was fenced on either side 
with a Wall, and that Wall was called 
* Salvation. Up this way therefore did ^^" " ' ^' 
l)urdened Christian run, but not without great diffi- 
culty, because of the Load on his Back. 

He ran thus till he came at a Place somewhat 
ascending; and upon that place stood a Cross, and 
a little below in the bottom, a Sepulchre. So I saw 
in my Dream, that just as Christian came up with the 
Cross, his Burden loosed ^ from off his Shoulders, and 
fell from off his Back, and began to tumble; and so 
continued to do, till it came to the mouth of the 
Sepulchre, where it fell in, and I saw it no more. 

Then was Christian glad and lightsome, and said 
with a merry heart. He hath given me 
Rest, by his Sorrow; and Life, by his wuenGoir 
Death. Then he stood still a while, to leases us of 

' our guilt ami 

look and wonder; for it was very sur- burden, we are 

' " as those that 

prizing to him, that the sight of the leap for Joy. 
Cross should thus ease him of his Bur- 
den. He looked therefore, and looked again, even till 
the springs that were in his Head sent the -f- Waters 
down his Cheeks. Now as he stood looking and 
weeping, behold three shining ones 
came to him, and saluted him, with - zech. 12. 10. 
Peace be to thee; so the first said to him, 



90 THE PILGRIM'S PROGRESS 

^Thy sins he forgiven thee; The second stript him of 
, ^, , , his Rags, and -fcloathed him with 

* Mark 2. 5. ^ ' I 

*E^^h*/'8^* change of Raiment. The third also set 

^3. *a mark in his Forehead, and gave him 

a EoU, with a Seal upon it, which he bid him look on 
as he ran, and that he should give it in at the 
Coelestial Gate : so they went their way. Then Chris- 
tian gave three leaps for joy, and went on singing, 

Thics far I did come loaden with my sin, 
Nor coidd ought ease the grief that I was in, 
Till I came hither: What a Place is this! 

Must here he the heginning of my Bliss? 
A Christian Must here the Burden fall from off my 

can sing tho' Bttck? 

alone when 

God doth give Must here the strings that hound it to 

mm the ,ioy ^ 

of his heart. ^g crack f 

Bless'd Cross! hless'd Sepulchre! bless 'd 
rather he 
The man that there was put to shume for me. 

I saw then in my Dream ^ that he went on thus, 
even untill he came at a Bottom,^ where he saw, a 
little out of the way, three men fast asleep, with 
Fetters upon their heels. The name of the one was 
^Simple, another Sloth, and the third 
sfottfind • Presumption. 

Presumption. Christian then seeing them lye in this 

case, went to them, if peradventure he might awake 
them. And cried, You are like them that sleep on 



TEE PILGRIM'S PROGRESS 91 

the top of -j-a Mast, for the dead Sea is under you, a 
Gulf that hath no bottom : Awake there- 
fore, and come away, be willing also, ' ^°'^' ^^' ^^' 
and I will help you off with your Irons. He also told 
them, If he that goeth about like *a 

^ . , .,, * I Pet. 5- 8. 

roaring Lion, comes by, you will cer- 
tainly become a Prey to his Teeth. With that they 
look'd upon him, and began to reply in this 
sortj-: Simple said, I see no Danger, 
Sloth said. Yet a little more Sleep, and perswasipn ° 
Presumption said, Every Fat must Codopeneth 
stand upon his own bottom.^ And so "^ leeyes. 
they lay down to sleep again, and Christian went on 
his way. 

Yet was he troubled to think, that Men in that 
danger should so little esteem the kindness of him 
that so freely offered to help them, both by awakening 
of them, counselling of them, and proffering to help 
them off wdth their Irons. And as he was troubled 
thereabout, he espied two men come tumbling over 
the Wall, on the left hand of the narrow way; and 
they made up apace to him. The name of one was 
Formalist^ and the name of the other Hypocrisie. So 
as I said, they drew up unto him, who thus entred 
with them into Discourse. 

Chr. * Gentlemen, whence came you, and whither 
go you? 

Form, and Thjp. We were born in * Christian 
the Land of Vain-Glory, and are going them, 
for Praise to Mount Sion. 



92 THE PILGRIM'S PROGRESS 

Chr. Why came you not in at the Gate which 

standeth at the beginning of the wayf Know you 

not that it is written, j-That he that 

' ° " ^°- ^' Cometh not in hy the Door, hut climheth 

up some other way, the same is a Thief and a Rohher. 

Form, and Hyp. They said, that to go to the Gate 
for Entrance, was by all their Country-men counted 
too far about, and that therefore their usual way was 
to make a short cut of it, and to Climb over the Wall 
as they had done. 

Chr. But will it not be counted a Trespass ^ 
against the Lord of the City whither we are hound, 
thus to violate his revealed Willf 

Form, and Hyp. They told him, *That as for that, 
he needed not trouble his head there- 
* They that about : for what they did they had cus- 

way%Zt''no7 tom for, and could produce (if need 
^hink^thaVihey wcrc) Testimony that would witness it, 
^thing°?Jvindi- for morc than a thousand Years. 
'ottPracHct Chr. But, said Christian, will it 

stand a Tryal at Laivf 

Form, and Hyp. They told him that custom, it 
being of so long a standing as above a thousand 
Years, would doubtless now be admitted as a thing 
legal, by an impartial Judge. And besides, say they, 
if we get into the way, what's matter ^ which way we 
get in? if we are in we are in: thou art but in the 
way, who as we perceive, came in at the Gate; and 
we are also in the way that came tumbling over the 
Wall; Wherein now is thy Condition better than 
ours ? 



THE PILGRIM'S PROGRESS 93 

Chr. I walk by the Rule of my Master, you walk 
by the rude working of your Fancies. You are 
counted Thieves already, by the Lord of the way, 
therefore I doubt ^ you will not be found true men 
at the end of the way. You come in by your selves, 
without his Direction, and shall go out by your selves, 
without his Mercy. 

To this they made him but little Answer ; only they 
bid him look to himself. Then I saw that they went on ; 
every man in his Way, without much conference one 
with another ; save that these two men told Christian, 
That, as to Laws and Ordinances, they doubted not 
but they should as conscientiously do them as he. 
Therefore, said they, We see not wherein thou differ- 
est from us, but by the Coat that is on thy Back, 
which was as we tro, given thee by some of thy 
Neighbours, to hide the shame of thy Nakedness. 

Chr. By *Laws and Ordinances you will not be 
saved, since you came not in by the 
door. And as for this Coat that is on 
my back, it was given me by the Lord of the place 
whither I go; and that, as you say, to cover my 
nakedness with. And I take it as a token of kindness 
to me, for I had nothing but rags before; and be- 
sides, -jthus I comfort my self as I go; 
Surely, think I, when I come to the Gate las^^lfht 
of the City, the Lord thereof will f .'''■£! ?^^^^^ 

•^ ' hts back and 

know me for good, since I have his %er^^th^he 
Coat on my back! a Coat that he gave is comforted 

*' ° also with Ins 

me freely in the day that he stript me ^°^J/*'^ 
of my Rags. I have moreover a mark 



94 THE FILGRnrS PROGRESS 

m my forehead, of which peHuips you have taken 
no notice, which one of my Lords most intimate 
Associates fixed there in the day that my Bur- 
den fell off my Shoulders. I will tell to you more- 
over, that I had then given me a EoU sealed, to 
comfort me by reading, as I go on the way; I was 
also bid to give it in at the Coelestial Gate, in token 
of my certain going in after it; all which things I 
doubt you w^ant, and want them because you came not 
in at the Gate. 

To these things they gave him no answer, only 
they looked upon each other, and laughed. Then I 
saw that they went on all, save that Christian kept 
*before, who had no more talk but with 
iwsYMtmth himself, and that sometimes sighingly, 
"'"■^^ ' and sometimes comfortably: also he 

would be often reading in the Roll, that one of the 
shining ones gave him, by which he was refreshed. 

I beheld then, that they all went on till they came 

to the foot of the Hill j- Difficulty^ at 

L theHiu the bottom of which was a Spring. 

cu ty. There was also in the same place two 

other wayes,^ besides that which came straight from 
the Gate; one turned to the left hand, and the other 
to the right, at the bottom of the Hill: but the nar- 
row way lay right up the Hill, (and the name of the 
going up the side of the Hill, is called Difficult;) 
Christian w^ent now to the -j-Spring, 

sa. 49. 10. ^^^ drank thereof to refresh himself, 

and then began to go up the Hill, saying. 



TEE PILGRIM'S PROGRESS 95 

The Hill, though high, I covet to ascend. 

The Difficulty will not me offend. 

For I perceive the ivay to Life lies here; 

Come, pluck up. Heart, let's neither faint nor fear. 

Better, tho difficult, the right way to go, 

Than wrong, though easie, where the end is Woe. 

The other two also came to the Foot ,of the Hill ; 
but when they saw that the Hill was steep and high, 
and that there was two other wayes to go; and sup- 
posing also that these two wayes might meet again 
with that up which Christian went, on the other side 
of the Hill: Therefore they were resolved to go in 
those wayes, (now the name of one of those wayes 
was Banger, and the name of the other Destruction.) 
So *the one took the way which is called 
Danger, which did lead him into a great of turning out 
Wood, and the other took directly up 
the way to Destruction, which led him into a wide 
Field, full of dark Mountains,^ where he stumbled 
and fell, and rose no more. 

I looked then after Christian, to see him go up the 
Hill, where I perceived he fell from running to go- 
ing,^ and from going to clambering upon his Hands 
and his Knees, because of the steepness of the place. 
Now about the mid-way to the top of the Hill, was 
a pleasant ^Arhor, made by the Lord of 
the Hill, for the refreshing of weary *cfaZ''''^ ' ""^ 
Travellers. Thither therefore Chris- 
tian got, where also he sat do^^^a -to rest him. Then 



96 TEE PILGRIM'S PROGRESS 

he pull 'd his Roll out of his Bosom, and read therein 
to his comfort; he also now began afresh to take a 
review ^ of the Coat or Garment that was given him 
as he stood by the Cross. Thus pleasing himself a 
while, he at last fell into a Slumber, and thence into 
a fast Sleep, which detained him in that place until 
it was almost Night; and in his Sleep *his Roll fell 

out of his hand. Now as he was sleep- 
sieepsisa iug, there came one to him and awaked 

him, saying, -^Go to the Ant thou Slug- 
' ^^''' ' ' gard, consider her wags, and be ivise: 

and with that Christian suddenly started up, and 
sped him on his way, and went apace till he came to 
the top of the Hill. 

Now when he was got up to the top of the Hill 
there came two men running to meet him amain ; - 
* Christian ^^® name of the one was ^Timorous, and 

meets with the Other Mistrust: to whom Christian 

Mistrust and 

Timorous. Said, Sirs, what 's the matter ^ you run 

the wrong way ? Timorous answered, That they were 
going to the City of Zion, and had got up that 
Difficult place; but said he, the further we go, the 
more danger we meet with, wherefore we turned, and 
are going back again. 

Yes, said Mistrust, for just before us lies a couple * 
of Lions in the way,^ (whether sleeping or waking 
we know not) and we could not think, if we came 
within reach but they ^ would presently pull us in 
pieces. 

Chr. Then said Christian, you make m,e afraid, 



TEE PILGBIM'S PROGRESS 97 

hut ivhither shall I fly to he safef If I go hack to 
mine own Coimtrey, That is prepared for Fire and 
Brimstone, and I shall certainly perish there. If I 
can go to the Coelestial City, I am sure to he in safety 
there, *I must venture; To go hack is * christian 
nothing hut death, to go forward is shakes for fear, 
fear of death, and life everlasting heyond it. I will 
yet go forivard. So Mistrust and Timorous ran 
down the Hill, and Christian went on his way. But 
thinking again of what he heard from the men, he felt 
in his Bosom for his Roll, that he might read therein 
and he comforted; hut he felt and found fit not. 
Then ivas Christian in great distress, 
and knew not what to do, for he ivanted t Christian 
that w'hich used to relieve him; and Roii wherein 
that which should have been his Pass comfort, 
into the C celestial City. Here there- * He is per. 
fore he hegan to he much ^perplexed, hisRoii. 
and knew not ivhat to do; at last he 
hethought himself that he had slept in the Arbor that 
is on the side of the Hill; and falling down upon his 
knees, he asked God forgiveness for that foolish fact,^ 
and then went hack to look for his Roll. But all the 
way he went hack, who can sufficiently set forth the 
sorrow of Christians heart? Sometimes he sighed, 
sometimes he ivept, and oftentimes he chid himself, 
for heing so foolish to fall asleep in that place which 
was erected only for a little refreshment for his weari- 
ness. Thus therefore he went hack, carefully look- 
ing on this side, and on that, all the way as he wenty 



98 THE PILGRnrS PROGRESS 

if happily he might find the Roll, that had been his 

comfort so ^ many times in his Journey. He went 

thus till he came again within sight of the Arbor 

where he sat and slept; hut that sight 

t Christian 7 i 7 • .7 / 

bewails his renewed -fhis sorrow the more, by 

sleeping, bringi7ig again, even afresh, his evil 

^^' ^* ^' of sleeping unto Ms mind. Thus 

therefore he now went on bewailing liis 
sinful sleep, saying, O wretched man that I am, tJiat 
I should sleep in the day time, that I shotdd sleep in 
the midst of difficulty! that I should so indulge the 
flesh as to use that rest for ease to my flesh, which the 
Lord of the Hill hath erected only for the relief of 
the Spirits of Pilgrims! How many steps have I 
took ^ in vain! (Thus it happened to Israel for their 
sin they were sent back again by the way of the red 
Sea^) and I am made to tread those steps with sor- 
row, which I might have trod ^ with delight, had it 
not been for this sinfid sleep. How far might 
I have been on my way by this time! I am 
made to tread those steps thrice over, which I needed 
not to have trod but once: Yea now also I am like 
to be benighted,^ for the day is almost spent. that 
I had not slept! Now by this time he was come to the 
Arbor again, where for a while he sat doivn and 
wept; but at last (as Christian would have it) looking 
sorrowfully down under the Settle,^ there he ^espied 
* Christian ^^^^ Roll ; the wMch hc with trembling 

Rl'tuvhei^ «>'<:? haste catch' d up and put into his 

he lost it. Bosom; but' who can tell how joyful this 



TEE TILGEUrS PROGRESS 99 

7110)1 was, ivhen he had (jotte)i^ his Roll again? 
For this Roll ivas the assurance of his Eife, and 
acceptance at the desired Haven. TJierefore he laid 
it up in his Bosom, gave thanks to God for directing 
his Eye to the place tvhere it lay, and ivith Joy 
and Tears betook himself again to his Journey. But 
oh, how nimbly did he go up the rest of the 
Hill! Yet before he got up, the Sun went down upon 
Christian; a7id this made him again recall the 
Yayiity of his sleeping to his remembrance ; and thus 
he again began to condole with himself; O thou sinful 
sleep! how for thy sake am I like to be benighted 
in my Journey ! I must walk without the Sun, dark- 
ness must cover the path of my feet, and I must hear 
the noise of the doleful Creatures,^ because of my sin- 
ful sleep ! Now also he remembred the story that 
Mistrust and Timorous told him of, how they were 
frighted luith the sight of the Lions. Then said 
Christian to himself again, These Beasts range in the 
night for their prey, and if they should 'meet with me 
in the dark, hoiv should I shift ^ them? hoiv should I 
escape being by them torn in pieces? Thus he wenf^ 
on, but while he was bewailing his unhappy mis- 
carriage,^ he lift ^ up his Eyes, and behold there was 
a very stately Palace ® before him, the name of which j 
was Beautiful, and it stood by the High-way side. -, p 

So I saw in my Dream, that he made haste and 
went forward, that if possible he might get Lodging/ 
there ; Now before he had gone far, he entred into 
a very narrow passage, which was about a furlong 



100 TEE PILGRIM'S PROGRESS 

off the Porters Lodge, and looking very narrowly 
before him as he went, he espied two Lions in the 
way. Now thought he, I see the dangers that Mis- 
trust and Timorous were driven back b}^ (The 
Lions were chained, but he saw not the Chains.) 
Then he was afraid, and thought also himself to go 
back after them, for he- thought nothing but Death 
was before him : But the Porter at the Lodge, whose 
Name is Watchful,^' perceiving that 
■^ Mark 13. 34. Christian made a halt, as if he would 
go back, cryed unto him, saying. Is thy strength so 
small f fear not the Lions, for they are chained, and 
are placed there for tryal of Faith, where it is; and 
for discovery of those that have none : keep in the 
midst of the Path, and no hurt shall come unto thee. 

Then I saw that he went on, trembling for fear of 
the Lions; but taking good heed to the directions of 
the Porter, he heard them roar, but they did him no 
harm. Then he clapt his hands, and went on till he 
came and stood before the Gate where the Porter 
was. Then said Christian to the Porter, Sir, What 
Ilouse is this, and may I lodge here to night? The 
Porter answ^ered. This House was built by the Lord 
of the Hill, and he built it for the Relief and Se- 
curity of Pilgrims. The Porier also asked whence he 
was, and whither he was going? 

Clir. I am come from the City of Destruction, 
and am going to Mount Zion, but because the Sun 
is now set, I desire, if I may to lodge here to night. 

Per. What is your name? 



TEE PILGRIM'S PROGRESS 101 

Chr. My Name is now Christian, but my Name 
at the first was Graceless: I came of the 
Race of ^JapJiet, whom God will per- ^"' ^' ^^' 

swade to dwell in the Tents of Shem.^ 

Por. But how doth it happen you come so late, the 
Sun is set.* 

Chr. I had been here - sooner, but that, wretched 
man that I am! I slept in the Arhor that stands on 
the Hill-side; nay, I had notwithstanding that, been 
here much sooner, but that in my sleep I lost my 
evidence, and came without it to the brow of the 
Hill, and then feeling for it, and finding it not, I 
was forced, with sorrow of Heart, to go back to the 
place where I slept my sleep, Avhere I found it, and 
now I am come. 

Por. Well, I will call out one of the Virgins of 
this place, who will (if she like your talk) bring you 
into the rest of the Family, according to the Rules 
of the House. So Watchful the Porter rang a Bell, 
at the sound of which came out at the door of the 
House a grave and beautiful Damsel named Discre- 
tion, and asked wlw she was called? 

The Porter answered. This ]\Ian is in a Journej" 
from the City of Destruction to Mount Zion, but 
being weary and benighted, he asked me if he might 
lodge here to night ? so I told him I Avould call for 
thee, who, after discourse had with him, mayest do 
as seemeth thee good, even according to the Law of 
the House. 

Then she asked him \A'hence he was, and w^hither 



102 TEE FILGUUVS PROGRESS 

he Avas going? and he told her. She asked also, how 
he got in the way ? and he told her. Then she asked 
him, What he had seen and met with in the way? 
and he told her. At last, she asked his Name? so 
he said, It is Christian, and I have so much the more 
a desire to lodge here to night, because, by what I 
perceive, this place was built by the Lord of the Hill, 
for the relief and security of Pilgrims: So she 
smiled, but the water stood in her Eyes: And after 
a little pause, she said, I will call forth two or three 
more of the Family. So she ran to the Door and 
called out Prudence, Piety, and Charity, who after 
a little more discourse with him, had him into the 
Family ; and many of them meeting him at the thresh- 
old of the house, said, Come in, thou blessed of the 
Lord ; this house was built by the Lord of the Hill, on 
purpose to entertain such Pilgrims in. Then he 
bowed his head and followed them into the House : so 
when he was come in, and sat down, they gave him 
something to drink ; and consented together ^ that un- 
til supper 2 was ready, some of them should have some 
particular discourse with Christian, for the best im- 
provement of time, and they appointed Piety and 
Ptnidence, and Charity to discourse with him: and 
thus they began. 

Piety. Come, good Christian, since we have been 
Piet dis- ^^ loving to you, to receive you into our 

courses him. house tMs night; let us, if perhaps we 
may better our selves thereby, talk with you of all 
things that have hapncd to you in your Pilgrimage? 



TEE PILGIUM'S PROGT^ESS 103 

Chr. With a very good will, and I am glad that 
you are so well disposed. 

Piety. What moved you at first to betake your 
self to a Pilgrim's life? 

Chr. I was *driven out ^ of my Native Country by 
a dreadful sound that was in mine Ears, * ^^„^ ^^^^^-^^^ 
to wit, That unavoidable destruction did ^iuf'^J/sti^l' 
attend me, if I abode in that place where Country. 
I was. 

Piety. But how did it happen that you came out 
of your Country this way? 

Chr. It Avas as God would have it ; for when I was 
under the fears of destruction, I did not know whither 
to go ; but by chance there came a man, even to me, 
(as I was trembling and weeping) whose 

.„ ,., TiT.T t How he goes 

name is \Evangelist, and he directed me into the way , 
to the Wicket Gate, which else I should 
never have found, and so set me into the way that 
hath led me directly to this House. 

Piety. But did you not come hy the House of the 
Interpreter? 

Chr. Yes, and did see such things there, the re- 
membrance of which will stick by me as long as I 
live : especially three things, *to wit, 

. . fl nt . ' A rehearsal 

How Christ, m despite oi Satan, mam- of what he saw 
tains his work of Grace in the heart: 
how the man had sinned himself quite out of hopes 
of Gods mercy, and also the dream of him that 
thought in his sleep the day of Judgment was come. 
Piety. Why? did you hear him tell his Dream? 



104 THE PILGRnrS PROGRESS 

Chr. Yes, and a dreadfuj one it avjis, I thought; 
it made my heart ake as he was telling' oJ" it, but yet 
I am glad I heard it. 

Piety. Was that all you saw at ike house of the 
Interp7^ete7'f 

Chr. No, he took me and had me where he shewed 
me a stately Palace, and how the People were clad in 
Gold that were in it ; and how there came a venturous 
I\Ian, and cut his way through the Armed men that 
stood in the Door to keep him out ; and how lie was bid 
to come in, and win eternal Glory ; Me thought those 
things did ravish my heart; I would have staid at that 
good Mans house a twelve month, but that I knew I 
had further to go. 

Piety. And what saw ye else in the ivayf 

Chr. Saw ! Why, I went but a little further, and 
I saw one, as I thought in my mind, hang bleeding 
upon the Tree; and the very sight of him made my 
Burden fall off my back (for I groaned under a very 
heavy burden) but then it fell down from off me. 
'Twas a strange thing to me, for I never saw^ such a 
thing before; Yea, and while I stood looking up (for 
then I could not forbear looking) three shining ones 
came to me: one of them testified that my sins were 
forgiven me ; another stript me of my Rags, and gave 
me this broidered Coat which you see; and the third 
set the mark which you see in my fore-head, and gave 
me this sealed Roll (and with that he plucked it out 
of his Bosome.) 



TEE PILGRIM'S PROGRESS 105 

Piety. But you saw more than tit is, did you not. 

C/ir. The things that I have told you were the best, 
yet some other matter I saw, as namely, I saw three 
Men, Simple, Sloth, and Presumption, lie a sleep ^ a 
little out of the w^ay as I came, with Irons upon their 
heels; but do you think I could awake them'/ I also 
saw Formality and Hypocrisie come tumbling over 
the Wall to go (as they pretended) to Zion, but they 
were quickly lost; even as my self did tell them, but 
they would not believe : but, above all, I found it hard 
work to get up this Hill, and as hard to come by the 
Lions Mouth; and truly if it had not been for the 
good Man, the Porter that stands at the Gate, I do not 
know, but that after all, I might have gone back 
again : but I thank God I am here, and I thank you 
for receiving of me.^ 

Then Prudence thought good to ask him a few 
Questions, and desired his answer to 

- Prudence dis- 

them. courses him. 

Pru. Do you not think sometimes of * nu ■ .■ ^ 

^ ■' * Christian s 

the Countrey from ivhence you came? th^Naik^^ 

Chr. Yes, *but with much shame Country. 
and detestation; Truly, if I had been Heb. n. is, 
mindful of that Countrey from whence ^^' 
I came out, I might have had opportunity to have re- 
turned; hut now I desire a better Countrey, that is 
an heavenly. 

Pru. Do you not yet bear away with you some of 
the things that then you xvere conversant withallf 



106 TUE PILGRIM'S PROGRESS 

Chr. Yes, but greatly against my will, especially 
t Christian ^^ inward and -j-carnal cogitations,^ 

dntasted with with which all my Country-men, as well 

carnal cogtta- '' ^ ? 

*io^^' as my self, were delighted; but now all 

those things are my grief, and might I but chuse mine 
own things, I would *chuse never to think of those 
things more : but when I would be a do- 
*^chnstian's jng of ^ that which is best, -j-that which is 
tZm-r.-. worst is with me. 

Pru. Do you not find sometimes, as 
if those things were vanquished, which at other times 
are your perplexity? 

Chr. Yes, but that is but seldom; but they are to 
* Christian's ^^ *golden hours, in which such things 
golden hours. happen to me. 

Pru. Can you remember by what means you find 
your annoyances at times, as if they were vanquished? 

Chr. Yes, when j-I think what I saw at the Cross, 
that will do it; and when I look upon 
chrSan mj Broidred Coat, that will do it; and 

againsttis whcu I look iuto the Eoll that I carry in 

orruptions. ^^ Bosom, that wiU do it ; and when my 
thoughts wax warm about whither I am going, that 
will do it. 

Pru. And what is it that makes you so desirous to 
go to Mount Zion? 

Chr. Why, *there I hope to see him alive, that did 
^ ^^^^ hang dead on the Cross ; and there I 

Christian hopc to be rid of all those things, that to 

zi'ould be at ^ ^ ' 

Mount Zioix. this day are in me an annoyance to me; 



TEE PILGRIM'S PROGRESS 107 

there, they say, there is no j-death, and there I shall 
dwell with such Company as I like best. ^ ^^^ g 
For to tell you truth, I love him, be- Rev. 21. 4. 
cause I was by him eased of my burden, and I am 
weary of my inward sickness: I would fain be where 
I shall die no more, and with the Company that shall 
continually cry, '^Holy, Holy, Holy. 

Then said Charity to Christian, Have * charity dis- 
you a Family? Are you a married courses him. 



man 



Chr. I have a Wife and four small Children. 

Cha. And ivhy did you not bring them along 
with you? 

Chr. Then Christian *wept, and said. Oh, how 
willingly would I have done it, but they 
were all of them utterly averse to my *iove]^o^hif^ 
going on Pilgrimage. chlur^ 

Cha. But you shoidd have talked to 
them, a7id have endeavoured to have shown them the 
danger of being behind. 

Chr. So I did, and told them also what God had 
shewed to me of the Destruction of our City: but I 
seemed to them as one that mocked ; and 
they believed me not. ^'"- ''' '^' 

Cha. And did you pray to God that he wotdd bless 
your Counsel to them? 

Chr. Yes, and that with much affection; for you 
must think that my Wife and poor Children ^ were 
very dear unto me. 

Cha. But did you tell them of your oivn sorrow, 



^'^ 



108 THE PILGRIM'S PROGRESS 

and fear of destruction? for 1 suppose that destruc- 
tion was visible enough to you? 

Chr, Yes, over, and over, and over. They might 
also -jsee my fears in my Countenance, 

t Christian's • rn n i ■ j. t^t 

fear of perish- IB. mj Tears, and also m my tremblmg 
7eVdinhis%ery Under the apprehension of the Judg- 
countenance. j^^gnt that did hang over our heads ; but 
all was not sufficient to prevail with them to come 
with me. 

Cha. But what coidd they say for themselves, ivhy 
they came not? 

Chr. Why, *my Wife was afraid of losing this 

World; and my Children were given to 

why his Wife the foolisli dcliglits of youth : so what 

Tuinotgo'^*'' by one thing and what by another, they 

left me to wander in this manner alone. 

Cha. But did you not with your vain ^ life damp 
all that you by ivords used by way of perswasion to 
bring them away with you? 

Chr. Indeed I cannot commend my life, for I am 
conscious to my self of many failings therein : I know 
also that a man by his Conversation ^ may soon over- 
throw what by Argument or Persuasion he doth la- 
bour to fasten upon others for their good. Yet, this 
I can say, I was very wary of giving 
^ooTconver- them occasiou, by any unseemly action, 
hiTivifl^and to make them averse to going on Pil- 
Chiidren. grimagc. Yea, for this very thing, they 

wovild tell me I was too precise, and that I denied my 
self of things (for their sakes) in which they saw no 



THE PILGIiUrS PROGRESS 109 

evil. Xay, I think 1 may say, that if what they saw 
in me did hinder them, it was my great tenderness in 
sinning against God, or of doing any wrong to my 
Neighbour. 

Cha. Indeed *Cain hated his Brother, because his 
own ivorks were evil, and liis Brothers 
righteous; and if thy Wife and Children li^ar'onhdr 
have been offended ivith thee for this, p^^ist''^ ^''"^ 
they thereby sheiv themselves to be im- *^2ek 3 19. 
placable to good, ^and thou hast deliv- 
ered thy Soul from their blood. 

Now I saw^ in my Dream, that thus they sat talking 
together until Supper was ready. So when they had 
made ready, they sat down to meat: Now the Table 
was furnished with *fat things, and with 
Wine that was well refined, and all their ^FH* , . 

' Christian lunt 

•jtalk at the Table was about the LORD to his Supper. 
of the Hill: as namely, about that HE ^r/'r.^"/^' 

^ ' at Supper time. 

had done, and whereof HE did what HE 

did, and why he had builded that House : and by what 

they said, I perceived that HE had been a great War- 

riour, and had fought with, and slain *him that had 

the power of Death, but not without 

great danger to himself: w^hich made e.2. 14, 15 

me love him the more. 

For, as they said, and as I believe (said Christian) 
he did it with the loss of much blood : but that which 
put glory of Grace into all he did, was, that he did 
it out of pure love to this Countrey. And beside, 
there Avere some of them of the Household that said, 



110 TEE PILGRIM'S PROGRESS 

they had been and spoke with him since he did dye 
on the Cross; and they have attested, that they had 
it from his own lips, that he is such a lover of poor 
Pilgrims, that the like is not to be found from the 
East to the West. 

They moreover gave an instance of what they af- 
firm 'd, and that was. He had stript ^ himself of his 
glory, that he might do this for the Poor; and that 
they heard him say and affirm. That he ivould not 
dwell in the Mountain of Zion alone. They said 
^ ^, . ^ moreover, That he had made many Pil- 

* Christ makes '' 

Rrincesof grims ^Priuccs, though by nature they 

I Sam. 2. 8. were Beggars born, and their original - 

Psai. 113. 7. had been the Dunghil. 

^-' Thus they discoursed together till late at night, 
and after they had committed themselves to their 
Lord for Protection, they betook themselves to rest: 
^ ^, . . The Pilgrim they laid in a large upper 

* Christians ^ "^ o x i 

Bed-Chamber. ^Chamber, wliose Window opened to- 
wards the Sun-rising: the name of the Chamber was 
Peace, where he slept till break of day, and then he 
awoke, and sung, 

Where am, I now! is this the love and care 
Of Jesus, for the men that Pilgrims are 
Thus to provide! That I should be forgiven! 
^^'"\And dwell already the next door to Heaven. 

So in the morning they all got up, and after some 
more discourse, they told him that he should not de^ 



THE PILGRIM'S PROGRESS 111 

part till they had shew'd him the Rarities of that 
place. And first they had him into the Study, *where 
they shewed Records of the greatest An- 

, . 1-1 T 1 * Christian 

ticjuity;^ m which, as I remember my had into the 
Dream, they shewed him the first Pede- what he saw 
gree of the Lord of the Hill, that he 
was the Son of the Ancient of Days, and came by that 
eternal Generation. Here also was more fully Re- 
corded the Acts that he had done, and the names of 
many hundreds that he had taken into his Service; 
and how he had placed them in such Habitations that 
could neither by length of Days, nor decays of Na- 
ture be dissolved. 

Then they read to him some of the worthy Acts that 
some of his Servants had done. As how they had 
subdued Kingdoms, wrought Righteousness, obtained 
Promises, stopped the mouths of Lions, . „ ^ 

' ^^ ' T Heb. II. 33, 

quenched the jviolence of Fire, escaped 34. 
the edge of the Sword, out of weakness were made 
strong, waxed valiant in fight, and turned to flight 
the Armies of the Aliens. 

Tlien they read again in another part of the Records 
of the House, where it w^as shewed how willing their 
Lord was to receive into his favour, any, even any, 
though they in time past had offered great affronts to 
his Person and Proceedings, Here also were several 
other Histories of many other famous things, of all 
which Christian had a view: as of things both Ancient 
and ^lodern, together with Prophecies and Predictions 
of tilings that have their certain accomplishment, both 



112 THE PILGRIM'S PROGRESS 

to the dread and amazement of Enemies, and the com- 
fort and solace of Pilgrims. 

The next day they took him, and had him into the 
j-Armory, where they shewed him all 
had into the manner of Furniture,^ which their Lord 

rmory. ^^^^ provided for Pilgrims, as Sword, 

Shield, Helmet, Brest-plate, All prayer,^ and Shoes 
that would not wear out. And there was here enough 
of this to harness out ^ as many men for the service of 
their Lord, as there be Stars in the Heaven for mul- 
titude. 

They also shewed him some of the Engines with 
which some of his Servents had done wonderful 
* Christian thiugs. ^Thcy shcwcd him Moses's 

is made to Rod,^ the Hammer and Nail with which 

see ancient ' 

things. jael 5 slew Sisera, the Pitchers, Trump- 

ets, and Lamps too, with which Gideon ^ put to flight 
the Armies of Miclian. Then they shewed him the 
Oxes Goad wherewith Shamgar "' slew six hundred 
men. They shewed him also the Jaw-bone with which 
Sampson^ did such mighty feats; they shewed him 
moreover the Sling and Stone with which David ^ slew 
Goliah of Gath: and the Sword also with which their 
Lord will kill the man of Sin ^° in the day that he 
shall rise up to the Prey. They shewed him besides, 
many excellent things, with which Christian was 
much delighted. This done, they went to their rest 
again. 
[ Then I saw in my Dream, that on the morrow he got 
up to go forwards, but they desired him to stay till 



TEE PILGRIM'S PROGRESS 113 

the next day also; and then said they, we will (if the 
day be clear) shew you the ^delectable * ^, . . 

. . Christian 

Mountains/ which they said, would yet siiezvedtiie 
further add to his comfort, because they Mountains. 
were nearer the desired Heaven, than the place where 
cit present he was. So he consented and staid. 
When the morning was up, they had him to the top of 
the House, j-and bid him look South 
so he did : and behold at a great distance ' ^^' ^^' ^ ' ^' 
he saw a most pleasant jMountainous Country, beauti- 
fied with Woods, Vine-yards, Fruits of all sorts; 
Flowers also, with Springs and Fountains, very delec- 
table to behold. Then he asked the name of the Coun- 
try; they said it was Immanuels Land:^ and it is as v 
Common, say they, as this Hill is, to and for all the 
Pilgrims. And when thou comest there, from thence \ 
thou mayest see to the Gate of the Ccelestial Cityj^as , 
the Shepherds that live there will make appear. _J 

Now he bethought himself of setting forward, *and 
they were willing he should: but first, 
said they, let us go again into the Ar- * christian 
mory ; so they did, and when he came ^ christian 
there, they -j-harnessed him from head to aVmeT'^^ 
foot, with what was of proof,^ lest per- 
haps he should meet with assaults in the way. He 
being therefore thus accoutred, walketh out with his 
Friends to the Gate, and there he asked the Porter if 
he saw any Pilgrims pass by; then the Porter an- 
swered, Yes. 

Chr. Pray did you l-now him? said lie. 



114 THE PILGRIM'S PROGRESS 

For. I asked his name, and he told me it was 
Faithful. 

Chr, O said Christian, I know him, he is my 
Towns-mail, my near Neighbour, he comes from the 
place where I was born; how far do you think he may 
be before? 

For. He is got by this time below the Hill. 

Chr. Well, *said Christian, good Porter, the Lord 
* How Chris- ^^ with thee, and add to all thy blessings 
plntr'^reet 'i^uch iucrcasc of the kindness that thou 

at parting. J^^^gf sheWcd tO mC. 

Then he began to go forward, but Discretion, Piety, 
Charity, and Prudence would accompany him down 
to the foot of the Hill. So they went on together, re- 
iterating their former discourses till they came to go 
down the Hill. Then said Christian, as it was difficult 
coming up, so (so far as I can see) it is dangerous 
going down. Yes, said Prudence, so it is : for it is an 
hard matter for a man to go down into the Valley of 
The Vaiie of Humiliation, as thou art now, and to 
Humiliation. catch uo slip by the way: Therefore, 
said they, are we come out to accompany thee down 
the Hill. So he began to go down; but very warily, 
yet he caught a slip or two. 

Then I saw in my Dream, that these good Com- 
panions (when Christian was gone down to the bot- 
tom of the Hill) gave him a Loaf of Bread, a Bottle 
of Wine ^ and a Cluster of Raisins, and then he went 
on his way. 

But now in this Valley of HumiUation poor Chris- 



TEE PILGHni'S PROGRESS 115 

tian was hard put to it, for he had gone but a little 
way before he espied a foul Fiend ^ coming over the 
Field to meet him; his name is Apollyo7ir Then did 
Christian begin to be afraid, and cast in his mind 
w^hether to go back or to stand his ground. But he 
considered again, that he had no Ar- 

o 1 • -r> 1 1 ii <? Christian no 

mour tor his Back, and thereiore Armour for 

thought that to turn the Back to him 

might give him greater advantage with ease to pierce 

him with his Darts; therefore he resolved to venture, 

and stand his ground. For, thought he, 

*had I no more in mine eye than the * Christian's 

•^ resolution in 

saving of my life, 'twould be the best o/A'^o^iron^ 
way to stand. 

So he went on, and Apollyon met him: now the 
Monster was hideous to behold, he was cloathed with 
scales like a Fish; (and they are his pride) he had 
Wings like a Dragon, Feet like a Bear, and out of his 
Belly came Fire and Smoke, and his Mouth was as the 
Mouth of a Lyon. When he was come up to Chris- 
tian, he beheld him with a disdainful countenance, 
and thus began to question with him. 

Apol. Whence come you, and whither are you 
hound f 

Chr. I am come from the City of Destruction 
•f- which is the place of all evil, and am -^Discourse 
going to the City of Zion. ^-jf^7>^^^ 

Apol. By this I perceive thou art ondApoiiyon. 
07ie of my Subjects, for all that Country is mine, and 
I am the Prhice and God of it. How is it then that 



116 THE riLGRUrS PROGRESS 

t/ioa hast run away from ihij Kingf Were it not 
that I hope ihou mayest do rue more service, 1 tcould 
strike thee noiv at one Mow to the Ground. 

Chr. I was born indeed in your Dominions, but 

your service was hard, and your Wages such as a man 

could not live on, */or the Wages of sin 

om. . 23. ^^ death; therefore when I was come to 
years, I did as other considerate Persons do, look 
out, if perhaps I might mend my self. 

Apol, There is no Prince that ivill thus lightly lose 
Ids Subjects, neither ivill I as yet lose thee; hut since 
t\)oii'on's tJiou complainest of thy Service and 
Hattery. Wages, j-ljc conteut to go back, what our 

Countrey will afford, I do here promise to give thee. 

Chr. But I have let my self to ^ another, even to 
the King of Princes, and how can I with fairness go 
back with thee ? 

Apol. Thou hast done in this according to the 
• A oil on Proverb, j-change a bad for a worse : but 

tmdervaiues {f {g ordinary for those that have pro- 

Chnsts ^ ^ '■ 

service. fessed thcmselves his Servants, after a 

while to give him the slip, and return again to me: do 
thou so too, and all shall be well. 

Chr. I have given him my Faith, and sworn my 
Allegiance to him, how then can I go back from this, 
and not be hanged as a Traitor? 

Apol. Thou didst the same by me, and yet I am 
willing to pass by all, if now thou ivilt yet turn again, 
and go back. 

Chr, What I promised thee was in my non-age - 



TBE PILGRUrS PROGRESS 117 

and besides, I count that the Prince under whose Ban- 
ner now I stand, is able to absolve me, yea, and to 
pardon also what I did as to my complyance with 
thee: and besides (0 thou destroying Apollyon) to 
speak truth. I like his Service, his wages, his Servants, 
his Government, his Company, and Country, better 
than thine: and therefore leave off to perswade 
me further, I am his Servant, and I will follow 
him. 

Apol. Consider again, when thou art in cool hlood, 
what thou art like to meet with in the 
way that thou goest. Thou hnowest, p^fadTtlie 
that for the most part, his Servants ^//chrlstialfs 
come to an ill end, because they are chfistSnlf^m 
Transgressors against me and my ivay ; ^/J'^^j^*"^^ '" 
how many of them have been put to 
shamefidl death? and besides, thou countest his Serv- 
ice better than mine; whereas he never came yet from 
the place where he is, to deliver any that served him 
out of their hands: but as for me, how many times, as 
all the World very well knows, have I delivered, either 
by power or fraud, those that have faithfidly served 
me, from him and his; though taken by them; and so 
I will deliver thee. 

Chr. His forbearing at present to deliver them, is 
on purpose to try their love, whether they will cleave 
to him to the end: and as for the ill end thou sayest 
they come to, that is most glorious in their account: 
For, for present deliverance, they do not much expect 
it; for they stay for their Glory, and then they shall 



118 THE PILGRnrS pbogress 

have it, when their Prince comes in his, and the Glory 
of the Angels. 

Apol. Thou hast already been imfaithful in thy 
service to him, and how dost thou think to receive 
Wages of him? 

Chr, Wherein, Apollyon, have I been unfaithful 
to him? 

Apol. Thou didst faint at first setting out, when 
thou wast almost choaked in the Gulf of 
pFe^adT^ Despond, thou diddest attempt wrong 

infirmuPel ways to hc rid of thy Burden, tvhereas 

agmnsthim. ^j^^^^ shoiUdcst havc stayed till thy 

Prince had taken it off. Thou didst sinfully sleep and 
lose thy choice things: thou wast also almost per- 
sivaded to go hack at the sight of the Lions: and ivhen 
thou talkest of thy Journey and of what thou hast 
heard, and seen, thou art inwardly desirous of vain 
Glory in all that thou sayest or doest. 

Chr. All this is true, and much more, which thou 
hast left out; but the Prince whom I serve and hon- 
our, is merciful, and ready to forgive: but besides, 
these infirmities possessed me in thy Country, for 
there I suck'd them in, and I have groaned under 
them, being sorry for them, and have obtained Par- 
don of my Prince. 

Apol. Then Apollyon broke out into a grievous 

rage, saying, / am an Enemy to this 

in a rage Priucc ; I hate his Person, his Laws, and, 

falls upon ^ ' ^ 

Christian. Pcoplc; I am come out on purpose to 

withstand thee. 



THE FILGRUrS PROGRESS 119 

Clir. Apolhjon, beware what you do, for I am in 
the Kings High-way/ the way of Holiness, therefore 
take heed to your self. 

Apol. Then Apollyon stradled quite over the whole 
breadth of the way, and said, I am void of fear in this 
matter, prepare thy self to die, for I swear by my 
Infernal Den, that thou shalt go no further, here 
will I spill ^ thy Soul ; and with that he threw a flam- 
ing Dart at his Breast, but Christian had a shield in 
his hand, \vith v^hieh he caught it, and so prevented 
the danger of that. Then did Christian^ draw, for 
he saw 'twas time to bestir him, and Apollyon as fast 
made at him, throwing Darts as thick as Hail ; by the 
w^hich, notwithstanding all that Christian could do to 
avoid it, -^Apollyon w^ounded him in his 
head, his hand and foot, this made t christian 

' ' ^ wounded m 

Christian give a little back; Apollyon standilf^' 
therefore followed his work amain, and ^^^*^' ""f 

^ Conversation. 

Christian again took courage, and re- 
sisted as manfully as he could. This sore Combat 
lasted for above half a day, even till Christian was 
almost quite spent. For you must know that Chris- 
tian, by reason of his Wounds, must needs grow 
weaker and weaker. 

Then Apollyon espying his opportunity, began to 
gather up close to Christian, and wres- 
tling with him, gave him a dreadful fall, cSte/h^ 
and with that Christians Sword flew^ out dowTlTthe 
of his hand. Then said Apollyon, I am ^^°^'''^- 
sure of thee now; and with that he had almost prest 



120 THE VILGEUrS PROGRESS 

him to death; so that Christian began to despair of 
Life. But as God would have it, while Apollyon was 
,„ . . fetching his last blow, thereby to make 

Christians „ i n i • 

victory over a luU end 01 this good man, Christian 
^ ' nimbly stretched out his hand for his 

Sword, and caught it, saying, j-Rejoyce 
not against me, mine Enemy, when I fall I shall 
arise, and with that gave him a deadly thrust, which 
made him give back, as one that had received his mor- 
tal Avound; Christian perceiving that, made at him 

again, saying, j-Nay in all these things 
I om. 8. 37. ^^ ^^,^ more than conquerours, through 
Jam. 4- 7. jf^^-^^ ^j,^^f loved us. And with that 

Apollyon spread forth his Dragons wings, and sped 
him away, that Christian saw him no more. 

In this combat no man can imagine, unless he had 
A brief re- ^^^^ ^^^ heard, as I did, what yelling 

'"oinbafbyYiie ^^^ hidcous roaring Apollyon made all 
Spectator. ^j^g ^jj^^g of ^he fight, he spake like a 

Dragon : and on the other side, what sighs and groans 
burst from Christians heart. I never saw him all the 
while give so much as one pleasant look, till he per- 
ceived he had wounded Apollyon with his two edg'd 
Sword, then indeed he did smile, and look upward; 
^, . . but 'twas the dreadfullest sight that ever 

Christian ° 

gives God I gaw. 

thanks for his 

deliverance. go whcn the battel was over Christian 

said, I will here give thanks to him that hath deliv- 
ered me out of the mouth of the Lion; to him that 
did help me against Apollyon: and so he did, saying, 



TEE PILGEIM'S PROGRESS 121 

Great Beelzebub, the Captain of this Fiend, 
Designed my mine, therefore to this end 
He sent him harnest out; and he with rage, 
That hettish was, did fiercely me engage: 
Bat blessed Michael ^ helped me, and I 
By dint of Sword did quickly make him fly: 
Therefore to him let me give lasting praise, 
And thanks, and Mess his holy Name always. 

Then there came to him an hand with some of the 
Leaves of the Tree of Life, the which Christian took 
and applied to the wounds that he had receiv'd in 
the Battel, and was healed immediately. 
He also sat down in that place to eat J^^fjf^fS 

journey wi 
his Sword 
drawn in 
his hand. 

refreshed, he addressed himself to his ^^^^ ^^j^^^ ^^ 

the sliat' 
Death. 

hand, for he said, I know not but some 

other enemy may be at hand, but he met with no 

other affront - from Apollyon, quite thorow " this 

Valley. 

Now at the end of this Valley was another, call'd 
the Valley of the shadow of Death,^ and Christian 
must needs go through it, because the ivay to the 
Coelestial City lay through the midst of it: Now this 
Valley is a very solitary place. The 
Prophet j- Jeremiah thus describes it ; A 
Wilderness, a Land of desarts, and of Pits, a Land 
of Drought, and of the shadow of Death, a Land that 



bread, and to drink of the Bottle that ^^Jgl^VT^^' 

was given him a little before; so being drawn in 
refreshed, he addressed himself to his 

Journey, with *his Sword drawn in his the shadow of 



122 THE PILGRIM'S PROGRESS 

no man (but a Christian) passeth through, and where 
no man dwelt. 

Now here Christian was worse put to it than in his 
fight with Apollyon, as by the sequel you shall see. 

I saw then in my Dream, that when Christian was 

got on the borders of the shadow of Death, there met 

him two Men, * Children of them that 

of the spies brought up an -j-evil report of the good 

^^ "'^ ■ Land, making haste to go back, to whom 

urn .13. Christian spake as follows. 

Chr. Whither are you going? 

Men. They said, Back, back, and we would have 
you do so to, if either Life or Peace is prized by you. 

Chr. Why? what's the matter? said Christian. 

Me7i. Matter, said they, we were going that way 
as ^ you are going, and went as far as we durst, and 
indeed we were almost past coming back, for had we 
gone a little further, we had not been here to bring 
the News to thee. 

Chr. But what have you met with, said Christian. 

Men. Why, we were almost in the Valley of the 
Psai. 44. 19. shadow of Death, but that by good hap 
Psai. 107. 10. ^g looked before us, and saw the danger 
before we came to it. 

Chr. But what have you seen? said Christian. 

Men. Seen! Why, the Valley it self, which is as 
dark as pitch; we also saw there the Hobgoblins/ 
Satyrs, and Dragons of the Pit:^ we heard also in 
that Valley a continual howling and yelling, as of a 
People under unutterable misery, who were sat down 



TEE PILGRIM'S PROGRESS 123 

in affliction and Irons: and over that Valley hangs 
the discouraging *Clouds of confusion, » ^ , 

^ ^ Job 3. 5, 

Death also doth alwayes spread nis chap. 10. 22. 
Wings over it. In a word, it is every whit dreadful, 
being utterly without order. 

Chr. Then said Christian, / perceive not yet, hy 
what you have said, hut that *this is my 
way to the desired Heaven. 

Men. Be it thy way, we wiU not chuse it for ours : 
so they parted, and Christian went on his way but 
still with his Sword drawn in his hand for fear lest 
he should be assaulted. 

I saw then in my Dream so far as this Valley 
reached, there was on the right hand 
a very deep Ditch, that Ditch is it into ^^ ' ^' ^'^' 
which the Blind hath led the Blind in all Ages, and 
have both there miserably perished. Again, behold 
on the left hand there was a very dangerous Quagg,^ 
into Avhich, if even a good man falls, he finds no bot- 
tom for his foot to stand on: Into this Quagg King 
David once did fall, and had no doubt there been 
smothered, had not he that is able pluckt him out. 

The Path- way was here also exceeding narrow, and 
therefore good Christian was the more put to it ; - 
for when he sought in the dark to shun the Ditch on 
the one hand, he was ready to tip over into the mire 
on the other; also when he sought to escape the mire, 
without great carefulness, he would be ready to fall 
into the Ditch, thus he went on, and I heard him 
here sigh bitterly; for besides the danger mentioned 



124 THE PILGRIM'S PIiOah'ESS 

above, the Path-way was here so dark, that oft-times 
when he lift up his foot to go forward, he knew not 
where, nor upon what he should set it next. 

About the midst of this Valley, I perceived the 
]\Iouth of Hell to be, and it stood also hard by the 
way-side: Now thought Christian, what shall I do? 
And ever and anon the Flame and Smoke would 
come out in such abundance, with sparks and hideous 
noises, (things that cared not for Christian's Sword, 
as did Apollyon before) that he was forced to put 
* Ephes. 6. 1 8. "^^P ^^^s Sword, and betake himself to an- 
*Psai. 116.4. other weapon called ^All prayer; so he 
cried in my hearing, '*0 Lord I beseech thee de- 
liver my Soul. Thus he went on a great while, yet 
still the flames would be reaching towards him: also 
he heard doleful Voices, and rushings to and fro, so 
that sometimes he thought he should be torn in pieces, 
or trodden down like mire in the Streets. 
to atlaTXt This frightful sight was seen, and these 
for awne. dreadful noises were heard by him for 

several miles together, and coming to a place, where 
he thought he heard a company of Fiends coming 
forward to meet him, he stopt, and began to muse 
what he had best to do. Sometimes he had half a 
thought to go back. Then again he thought he might 
be half way through the Valley: he remembred also 
how he had alread}^ vanquished many* a danger: and 
that the danger of going back might be much more 
than for to go forward, so he resolved to go on; Yet 
the Fiends seemed to come nearer and nearer; but 



TEE PILGRIM'S PROGRESS 125 

when they were come even almost at him, he cryed 
out with a most vehement voice, / ivill ivalk in the 
strength of the Lord God; so they gave back, and 
came no further. 

One thing I would not let slip,^ I took notice that 
now poor Christian was so confounded, that he did 
not know his own voice; and thus I perceived it; Just 
when he was come over against the mouth of the 
burning Pit, one of the wicked ones got behind him, 
and stept up softly to him, and whisperingly sug- 
gested many grievous blasphemies to 
h im, ^ivhich he verily thought had pro- * Christian 

•To rrn • J made believe 

ceeded from his own mind? I his put that he spake 
Christian more to it than any thing that when 'twas ' 
he met ivith before, even to think that he suggested 
should now blaspheme him, that he loved his mind. 
so much before; yet, if he could have 
helped it, he woidd not have done it; but he had not 
the discretion neither to stop his Ears, nor to know 
from whence those blasphemies came. 

When Christian had travelled in this disconsolate 
condition some considerable time, he thought he 
heard the Voice of a man, going before him, saying. 
Though I ivalk through the Valley of 
the shadow of Death, I will fear none 
ill,^ for thou art with me. 

Then w^as he glad : and that for these reasons : 
First, because he gathered from thence. That some 
who feared God, were in this Valley as w^ell as him- 
self. 



126 THE PILGRIM'S PROGRESS 

Secondly, P^'or that he perceived God was with 

them, though in that dark and dismal 

state, and why not, thought he, with me, 

though by reason of the Impediment that attends this 

place I cannot perceive it. 

Thirdly, For that he hoped (could he overtake 

them) to have company by and by, so he went on, 

and called to him that was before, but he knew not 

what to answer: for that he also thought himself to 

be alone: And by and by the day 

^°^^' ' broke: Then said Christian, *IIe hatk 

tur7ied the shadow of Death into the Morning. 

Now Morning being come, he looked back, not of ^ 

desire to return, but to see, by the light 

atbrelkof^ of the day, what hazards he had gone 

^^" through in the dark. So he saw more 

perfectly the Ditch that was on the one hand, and the 

Quag that was on the other ; also how narrow the way 

was which led betwixt them both; also now he saw 

the Hobgoblings, and Satyrs, and Dragons of the Pit, 

but all afar off ; for after break of day they came not 

nigh, yet they were discovered to him, according to 

that which is written, He discover eth 

deep things out of darkness and bring - 

eth out to light the shadow of death. 

Now was Christian much affected with his deliver- 
ance from all the dangers of his solitary way, which 
dangers, though he feared them more before, yet he 
saw them more clearly now, because the light of the 
day made them conspicuous to him; and about this 



THE PILGRIM'S PROGRESS 127 

time the Sun was rising, and this was another mercy 
to Christian J for you must note, that though the first 
part of the Valley of the shadow of death was dan- 
gerous, *yet this second part which he * The second 
was yet to go, was (if possible) far paiie^-^ci^> 
more dangerous: for, from the place dangerous. 
where he now stood, even to the end of the Valley, 
the way was all along set so full of Snares, Traps, 
Gins,^ and Nets here, and so full of Pits, Pitfals, 
deep holes and shelvings down there, that had it now 
been dark, as it was when he came the first part of the 
way, had he had a thousand Souls, they had in reason 
been cast away; but as I said just now the Sun was 
risiug. Then said he, *his Candle shin- 
eth on my head, and hy his light I go ° ^^' ^' 
through darkness. 

In this light therefore he came to the end of the 
Valley. Now I saw in my Dream, that at the end of 
this Valley lay blood, bones, ashes and mingled bod- 
ies of Men, even of Pilgrims, that had gone this way 
formerly; And while I was musing what should be 
the reason, I espied a little before me a Cave, where 
two Giants, Pope and Pagan, dwelt in old time, by 
whose Power and Tyranny the Men whose bones, 
blood. Ashes, &c. lay there, were cruelly put to death. 
But by this place Christian went without much dan- 
ger, whereat I somewhat wondered, but I have 
learnt since, that Pagan has been dead many a day, 
;ind as for the other, though he be yet alive, he is by 
reason of age, and also of the many shrewd brushes ^ 



128 THE PILGRIM'S PROGRESS 

that he met with in his younger days, grown so crazy 
and stiff in his joynts, that he can now do little more 
than sit in his Caves mouth, grinning at Pilgrims as 
they go by, and biting his nails, because he cannot 
come at them. / 

So I saw that Christian went on his way, yet at the 
sight of the old Man that sat in the Mouth of the 
Cave, he could not tell what to think, especially be- 
cause he spake ^ to him, though he could not go after 
him; saying, You tvill never mend, till more of you 
he burned - but he held his peace, and set a good 
face on't, and so went by: and catcht no hurt. Then 
sang Christian. 

tuorld of wonders! (/ can say no less) 
That I shoidd be preserved in that distress 
That I have met with here! blessed be 
That hand that from it hath delivered me! 
Dangers in darkness, Devils, Hell and Sin, 
Did compass me while I this Vale was in: 
Yea Snares & Pits, & Traps & Nets did lie 
My Path about, that worthless silly I 
Might have been catch't intangled, and cast down: 
But since I live, let JESUS ivear the Crown. 

Now as Christian went on his way, he came to a 
little ascent, which was cast up ^ on purpose, that 
Pilgrims might see before them up there, therefore 
Christian went, and looking forward, he saw Faith- 
ful before him upon his Journey. Then said Chris- 



TEE PILGBUrS PROGRESS 129 

tian aloud, Ho, ho, So ho; stay, and I will be your 
Companion. At that Faithful looked behind him, to 
whom Christian cryed, Stay, stay, till I come up to 
you : but Faithful ansivered, No, I am upon my Life,^ 
and the Avenger of Blood - is behind me. At this 
Christian was somewhat moved, and ^, . ,. 

^ Cnnstian ozer- 

putting- to all his strength, he quickly ^a^e^ Faithful. 
got up with Faithful, and did also over-run him, so 
the last ivas first. Then did Christian vain-gloriously 
smile, because he had gotten the start of his Brother, 
but not taking good heed to his feet, he suddenly 
stumbled and fell, and could not rise again, until 
Faithful came up to help him. 

Then I saw in my dream they went very lovingly 
on together ; and had sweet discourse ^ 
of all things that had hapned to them fJi nmkes 
in their Pilgrimage; and thus Christian hTgoU)vTngiy 
began. '■""""■■ 

Chr. My honoured and ivell beloved Brother 
Faithful, / am glad that I have overtaken you, and 
that God' has so tempred our Spirits, that ive can wall- 
as companions in this so pleasant a Path. 

Faiili. I had thought dear Friend, to have had 
your company quite from our Town, but you did get 
the start of me: wherefore I was forced to come thus 
much of the way alone. 

Chr. How long did you stay in the City of De- 
struction, before you set out after me on your Pil- 
grimage? 

Faith. Till I could stav no lousier: for there was! 



130 THE PILGRIM'S PROGRESS 

great talk presently ^ after you were gone out, that 
Their talk OUT City would in short time with Fire 

Country froiii TTcaven be burned down to the 

from whence ^^ -■ 

they came. b-rOUnd. 

Chr. Whatf Did your Neighbors talk sof 

Faith. Yes, 'twas for a while in every bodies 
mouth. 

Chr. WJiat, and did no more of them hut you come 
out to escape the danger? 

Faith. Though there was, as I said, a great talk 
thereabout, yet I do not think they did firmly believe 
it. For in the heat of the discourse I heard some 
of them deridingly speak of you, and of your des- 
perate Journey, (for so they called this your Pil- 
grimage;) but I did believe, and do still, that the 
end of our City w^ill be with Fire and Brimstone from 
above: and therefore I have made my escape. 

Chr. Did you hear no talk of Neighbour Pliable. 

Faith. Yes Christian, I heard that he followed 
you till he came at the Slough of Despond; where, as 
some said, he fell in; but he would not be known to 
have so done : but I am sure he was soundly bedabled 
with that kind of dirt. 

Chr. And what said the Neighbours to him? 

Faith. He hath since his going back been had 
How Pliable greatly in derision, and that among all 
was accounted ^orts of Pcoplc ; somc do mock and de- 

of when he ^ x- 7 

got home. spise him, and scarce will any set him 

on work.- He is now seven times worse than if he 
hnd never gone out of the City. 



THE PILGRIM'S PROGRESS 131 

Chr. But icJiif should they be so set against him, 
since they also despise the ivay that he forsook? 

Faith. Oh, they say, hang him ; he is a turn Coat,^ 
he was not true to his profession; I think God has 
stirred up even his Enemies to hiss at . ^ ^g 
him, and make him a Proverb, because ^9. 
he hath forsaken the way. 

Chr. Had you no talk with him before you came 
out? 

Faith. I met him once in the Streets, but he leered 
away,- on the other side, as one ashamed of what he 
had done : so I spake not to him. 

Chr. Well, at my first setting out, I had hopes of 
that man: but now I fear he ivill perish in the Over- 
throw of the City, *For it is hapnecl to *^pet 
him according to the true Proverb, The The Do and 
Dog is turned to his vomit again, and Sow. 
the Sow that was washed, to her wallowing in the 
Mire. 

Faith. They are my fears of him too, but who can 
hinder that which will be? 

Chr. Well, Neighbour Faithful, said Christian, 
let us leave him, and talk of things that more imme- 
diately concern our selves, Tell me now, what you 
have met with in the way as you came: for I knoiv 
you have met with some things, or else it may be writ 
for a wonder. 

Faith. I escaped the Slough that I perceiv'd you 
fell into, and got up to the Gate without Faithful as- 
that danger ; only I met with one Avhose waSton^^ 



132 THE PILGRIM'S PROGRESS 

Name was Wanton, that had like to have done ^ me a 
mischief. 

* Gen. 39. 1 1, 

12, 13. Chr. 'Twas iveil you escaped Iter 

Net; *Joseph was hard put to it hy her, and he es- 
caped her as you did, but it Jmd like to have cost him 
his Life. But what did she do to you? 

Faith. You cannot think (but that you know 
something) what a flattering tongue she had, she lay 
at me hard - to turn aside with her, promising me all 
manner of content. 

Chr. Nay, she did not promise you the content of 
a good Conscience. 

Faith. You know that I mean, all carnal and 
fleshly content. 

Chr. Thank God you have escaped 

rov. 22. 14. j^^^^^ ^j^^ ^abhorred of the Lord shall 

fall into her Ditch. 

Faith. Nay, I know not whether I did wholly es- 
cape her or no. 

Chr. Why I tro, you did not consent to her de- 
sires f 

Faith. No not to defile my self; for I remembred 
an old writing that I had seen, which said. Her Steps 
Pj.Qy ^ ^ take hold of Hell. So I shut mine 

Job 31. 1. Eyes, because I would not be bewitcht 

with her looks ; then she railed on me, and I went my 
way. 

Chr. Did you meet with no other assault as yoto 
came ? 

Faith. When I came to the foot of the Hill called 



THE PJLGRUrS PROGRESS 133 

Difficulty, I met with a very aged Man, who asked 
me, What I teas, and ivhither hound? 

-r-»-i- • -^^ ^^ assaulted 

I told him that I am a Pilgrim, going to by Adam the 
the CcBlestial City: Then said the old 
man, TJiou lookest like an holiest felloiv, tvilt thou he 
content to dwell ivith me, for the wages that I shall 
give thee? Then I askt him his name and where he 
dwelt? He said his Name was Adam the First, '^ and 
that he dwelt in the Town of ^Deceit. 
I asked him then, what was his work ? ^ ' ^' ^^' 

and what the wages that he would give; He told me 
that his work was many delights, and his wages, that 
I shoidd he his Heir at last. I further askt him, what 
House he kept, and what other Servants he had? so 
he told me. That his House was maintained with all 
the dainties in the world, and that his Servants were 
those of his own hegetting. Then I asked how many 
Children he had? He said that he had 
but three Daughters ; The *lust of the 
Flesh, the lust of the Eyes, and the pride of Life: 
and that I should marry them if I w^ould. Then I 
asked how long time he would have me to live with 
him? And he told me, as long as he lived himself. 

Chr. Well, and what conclusion came the Old man 
and you to at last? 

Faith, Why at first I found my self somewhat in- 
clinable to go with the Man, for I thought he spake 
very fair; but looking in his forehead, as I talked 
with him, I saw there written. Put off the old Man 
with his Deeds.'^ 



134 THE PILGRIM'S PROGRESS 

Chr. And how thenf 

Faith, Then it came burning hot into my mind: 
whatever he said, and however he flattred, when he 
got me home to his house, he would sell me for a slave. 
So I bid him forbear to talk, for I would not come near 
the door of his House. Then he revil 'd me, and told me, 
that he would send such a one after me, that should 
make my way bitter to my Soul; So I turned to go 
away from him; but just as I turned my self to go 
thence, I felt him take hold of my flesh and give me 
such a deadly twitch back, that I thought he had 
pulled part of me after himself: This 

om. 7. 24. ijia(je me cry, *0 tvretched man! So I 
went on my way up the Hill. 

Now when I had got about half way up, I looked 
behind me, and saw one coming after me, swift as the 
wind; so he overtook me ^ just about the place where 
the Settle stands. 

Chr. Just there, said Christian, did I sit down to 
rest me; but being overcome with sleep, I there lost 
this Roll out of my hosome. 

Faith. But good Brother hear me out: So soon 
as the man overtook me, he was but a word and a 
blow; for down he knockt me, and laid me for dead. 
But when I Avas a little come to my self again, I 
asked him wherefore he served me so? he said, be- 
cause of my secret inclining to Adam the First: and 
with that he struck me another deadly blow on the 
P)reast, and beat me down backward; so I lay at his 
foot as dead as before. So when I came to my self 



THE PILGRUrS PROGRESS 135 

again, I cried him mercy, but he said I know not how 
to shew^ mercy, and with that knockt me down again. 
He had doubtless made an end of me,^ but that one 
came by, and bid him forbear. 

Chr. Who was that that hid him forbear f 

Faith. I did not know him at first, but as he went 
by, I perceived the holes in his hands and in his side, 
then I concluded that he was our Lord. So I went 
up the Hill. 

Chr. That Man that overtook you was Moses, *he 
spareth none, neither knoweth he how ^ jj^^ Thunder 
to shew mercy to those that transgress of Mosts. 
his Law. 

Faith. I know it very w^ell, it was not the first 
time that he has met with me. 'Twas he that came 
to me when I dw^elt securely at home, and that told me 
he w^ould burn my house over my head, if I staid 
there. 

Chr. But did you not see the house that stood 
there on the top of the hill on the side of tvhich 
Moses met youf 

Faith. Yes, and the Lions too, before I came at 
it; but for the Lions, I think they were asleep, for it 
was about Noon; and because I had so much of the 
day before me, I passed by the Porter,^ and came 
down the Hill. 

Chr. He told me indeed that he saw you go hy, 
hut I wish you had called at the house; for they would 
have shewed you so many Rarities, that you would 
scarce have forgot ^ them to the day of your death. 



136 THE PILGRIM'S PROGRESS 

But pray tell me, did you meet no body in the Val- 
ley of Humility ? 

Faith. Yes, I met with one Discontent, wlio woiikl 
willingly have perswadecl me to go back 
assaulted by again with him ; his reason was, for that 

the Valley w^as altogether without Hon- 
our; he told me moreover, that there to go, was the 
way to disobey all my Friends, as Pride, Arrogancy, 
Self-conceit, Worldly Glory, with others, who he 
knew, as he said, would be very much offended, if I 
made such a fool of my self as to wade through this 
VaUey. 

Chr. Well, and how did you ayiswer himf 

Faith. I told him, that although all these that he 
named might claim Kindred of me, and 
amwerto that rightly, (for indeed they were my 

Discontent. Relations, according to the flesh) yet 

since I became a Pilgrim, they have disowned me, and 
I also have rejected them : and therefore they were to 
me now no more than if they had never been of my 
Linage: I told him moreover. That as to this Valley 
he had quite mis-represented the thing: for before 
Honour is Humility, and a haughty Spirit before a 
fall. Therefore said I, I had rather go through this 
Valley to the Honour that was so accounted by the 
wisest, than chuse that which he esteemed most wor- 
thy our affections. 

Chr. Met you with nothing else in that Valley? 

Faith. Yes, I met with Shame, but of all the men 



THE PILGRIM'S PROGRESS 137 

that I met with in my Pilgrimage, he I think, bears 
the wrong name : the other would be said ^^.^. assaulted 
nay, after a little argumentation ( and ''^''^'' shame, 
somewhat else,) but this bold-faced Shame would 
never have done. 

Chr. Whify what did he say to you? 

Faith. What! why he objected against Religion 
it self: he said 'twas a pitiful, low, sneaking business 
for a man to mind Religion: he said that tender Con- 
science was an unmanly thing: and that for a man 
to watch over his w^ords and waies, so as to tie up him- 
self from that hectoring ^ Liberty, that the brave 
Spirits of the times accustom themselves unto would 
make him the Ridicule of the times. He objected 
also, that but few of the Mighty, Rich, or Wise, were 
ever of my opinion: nor any of them neither, before 
they were perswaded to be Fools, and to 

, I Cor. I. 26. 

be of a voluntary fondness, to venture chap. 3. 18. ' 
the loss of all, for no body knows tvhai. Phii. 3. 7, g. 
He moreover objected *the base and low * -^^'^^ ^- ^^• 
estate and condition of those that were chiefly the 
Pilgrims of the times in which they lived : also their 
Ignorance, and want of understanding in all natural 
Science. Yea, he did hold me to it at that rate also, 
about a great many more things than here I relate : as 
that it was a shame to sit whining and mourning 
under a Sermon, and a shame to come sighing and 
groaning home. That it was a shame to ask my 
Neighbour forgiveness for petty faults, or to make 



138 THE FILGEUrS PROGRESS 

restitution where I have taken from any. He said 
also that Religion made a man grow strange to the 
great, beeause of a few Vices (which is called by finer 
names) and made him own and respect the base, be- 
cause of the same Religious fraternity: And is not 
this, said he,- a shame ? 

Chr. And what did you say to him? 
Faith, Say! I could not tell what to say at first. 
Yea, he put me so to it, that my Blood came up in my 
Face: even this Shame fetch 't it up, and had almost 
beat me quite off. But at last I began to 
■ ^^* consider, *That that which is highly es- 
teemed among Men, is had in an abomination with 
God. And I thought again, this Shame tells me 
what Men are, but it tells me nothing what God or 
the Word of God is. And I thought moreover, that 
at the day of doom we shall not be doomed to Death 
or Life, according to the hectoring Spirits of the 
World : but according to the Wisdom and Law of the 
highest. Therefore thought I, what God says is best 
indeed, is best, though all men in the World are 
against it. Seeing then that God prefers his Re- 
ligion, seeing God prefers a tender Conscience, seeing 
they that make themselves Fools for the Kingdom of 
Heaven are wisest : and that the poor man that loveth 
Christ, is richer than the greatest man in the World 
that hates him : Shame depart, thou art an Enemy to 
my Salvation: shall I entertain thee against my Sov- 
ereign Lord? How then shall I look 
^ ^^ ' ^' him in the face at his coming? should I 



TEE PILGBUI'S PROGRESS 139 

now be ashamed of his Ways and Servants, how can I 
expect the blessing? but indeed this Shame was a bold 
Villain; I could scarce shake him out of my Com- 
pany; yea, he would be haunting of me, and continu- 
ally whispering me in the Ear, with some one or other 
of the Infirmities that attend Religion : But at last I 
told him, 'twas but in vain to attempt further in this 
business; for those things that he disdained, in those 
did I see most glory: And so at last I got past this 
importunate one. 

And when I had shaken him off, then I began to 
sing; 

The Tryals that those men do meet withal, 
That are obedient to the heavenly call, 
Are manifold and suited to the flesh. 
And come, and come, and come again afresh; 
That now or sometimes else, we by them may 
Be taken, overcome, and cast away, 
let the Pilgrims, let the Pilgrims then, 
Be vigilant, and quit themselves like Men. 

Chr. I am glad my Brother, that thou didst with- 
stand this Villain so bravely; for of all, as thou say- 
est, I think he has the wrong Name, for he is so bold 
as to follow us in the Streets, and to attempt to put 
us to shame before all men ; that is, to make us 
ashamed of that which is good ; but if he was not him- 
self audacious, he would never attempt to do as he 
does; but let us still resist him; for notwithstanding 



140 THE PILGRIM'S PROGRESS 

all his bravadoes/ he promoted the Fool, and none 
else. The Wise shall iiiherit Glory, 
Prov. 3. 35. ^^^-^ Solomon, hut shame shall he the 

promotion - of Fools. 

Faith. / think we must cry to him for help against 
shame, tJiat would have us he valiant for Truth upon 
the Earth. 

(Jhr. You say true, But did you meet no body else 
in that Valley ? 

Faith. No, not I, for I had Sun-shine all the rest 
of the way, through that, and also through the Valley 
of the shadow of death. 

Chr. 'Twas well for you, I am sure it fared far 
otherwise with me. I had for a long Season, as soon 
almost as I entred into that Valley, a dreadful Com- 
bate with that foul Fiend Apollyon: Yea, I thought 
verily he would have killed me: especially when he 
got me down, and crush 'd me under him, as if he 
would have crush 'd me to pieces. For as he threw 
me, my sword flew out of my hand; nay he told me, 
He was sure of me: but / cryed to God, and he heard 
me, and delivered me out of all my trouhles. Then 
I entred into the Valley of the shadow of death, and 
had no light for almost half the way through it. I 
thought I should have been kill'd there, over and 
over: but at last, day broke, and the Sun rose, and I 
went through that which was behind with far more 
ease and quiet. 

Moreover I saw in my dream, that as they went on, 
Faithful, as he chanced to look on one side, saw a 



TEE PILGRIM'S PROGRESS 141 

man whose Name is Talkative, walking at a distance 
besides them (for in this place there was room enough 
for them all to walk:) He ivas a tall man, and some- 
thing more comely at a distance than at jaikative 
hand: To this man, Faithful addressed described. 
himself in this manner: 

Faith. Friend, Whither awayf Are you going to 
the Heavenly Country? 

Talk. I am going to the same place. 

Faith. That is well: Then I hope ive shall have 
your good compajiy. 

Talk. With a very good will, will I be your com- 
panion. 

Faith. Come on then, and let us go together, and 
let us spend our time in discoursing of 
things that are profitable. Talkative 

Talk. To talk of things that are 
good, to me is very acceptable ; with you, or with any 
other ; and I am glad that I have met with those that 
incline to so good a work. For to speak the truth ; 
there are but few that care thus to 
spend their time (as they are in their dislike of had 
travels) but chuse much rather to be 
speaking of things to no profit, and this hath been a 
trouble to me. 

Faith. That is indeed a thing to he lamented; for 
what thing so worthy of the use of the tongue and 
nioiiih of men on Earth, as are the things of the God 
of Heaven f 

Talk. I like you wonderful well, for your sayings 



142 TEE PILGRIM'S PROGRESS 

are full of conviction; and f will add, wluit tiling is 
so pleasant, and what so profitable, as to talk of the 
things of God: 

What things so pleasant? (that is, if a man hath 
any delight in things that are w^onderful) for in- 
stance : If a man doth delight to talk of the History, 
or the Mystery of things, or if a man doth love to talk 
of Miracles, Wonders or Signs, where shall he find 
things recorded so delightful, and so sw^eetly penned 
as in the holy Scripture? 

Faith. That's true: hut to he profited hy such 
things in our talk should he our chief design. 

Talk. That is it that I said; for to talk of such 
things is most profitable, for by so doing, a man may 
get knowdedge of many things: as of the vanity of 
earthly things, and the benefit of things above : (thus 
in general) but more particular. By this a man may 
learn the necessity of the New Birth, ^ the insuffi- 
™ „ ,. , ciencv of our works, the need of Christ's 

Talkative s *- ' 

nne discourse. rightcousncss, <&c, Bcsidcs, by this a 
man may learn what it is to repent, to believe, to pray, 
to suffer, or the like : by this also a man may learn 
what are the great Promises and Consolations of the 
Gospel, to his own comfort. Further, by this a man 
may learn to refuse false Opinions, to vindicate the 
truth, and also to instruct the ignorant. 

Faith. All this is true, and glad am I to liear 
these things from you. 

Talk. Alas, the w^ant of this is the cause that so 



TEE PILGRIM'S PROGRESS 143 

few understand the need of Faith, and the necessity 
of a work of Grace ^ in their Soul, in order to eternal 
Life, but ignorantly live in the works of the Law, by 
which a man can by no means obtain the Kingdom of 
Heaven. 

Faith. But hy your leave, heavenly knowledge of 
these is the gift of God; no man attaineth to them by 
humane industry, or only hy the talk of them. 

Talk. All that I know very well. For a man can 
receive nothing except - it be given him ^ ^^^^^ 3 
from Heaven; all is of Grace, not of Talkative. 
works: I could give you an hundred Scriptures for 
the confirmation of this. 

Faith. Well then, said Faithful: what is that one 
thing, that ive shall at this time found our discourse 
upon ? 

Talk. What you will: I will talk of things heav- 
enly, or things earthly ; things Moral, ^ ^^^,,^ 
or things Evangelical; things sacred, or Talkative. 
things prophane; things past, or things to come; 
things foreign, or things at home ; things more essen- 
tial, or things circumstantial; provided that all be 
done to our profit. 

Faith. Now did Faithful begin to wonder, and 
stepping to Christian {for he walked 
all this while hy himself) he said to him, beguUedby 
hut softly, tvhat a brave companion have 
we got! Surely tliis man will make a very excellent 
Pilgrim. 



144 THE PILGRIM'S PROGRESS 

Chr, At this Christian modestly smiled, and said, 
Christian ^^^^ "^^^ with wliom you are so taken, 

Toffry'of" ^^^^ beguile with this tongue of his 

SK Faithful twenty of them that know him not. 
who he was. Faith. Do you know him then? 

Chr. Know him! Yes, better than he knows him- 
self. 

Faith. Pray what is hef 

Chr, His name is Talkative, he dwelleth in our 
Town ; I wonder that you should be a stranger to him, 
only I consider that our Town is large. 

Faith. Whose Son is hef and whereabout doth he 
dwell f 

Chr. He is the Son of one Say-well, he dwelt in 
Prating-row, and he is known of all that are ac- 
quainted with him, by the name of Talkative in Prat- 
ing-row, and notwithstanding his fine tongue, he is 
but a sorry ^ fellow. 

Faith. Well, he seems to he a very pretty man. 

Chr. That is to them that have not through ac- 
quaintance with him, for he is best abroad, near home 
he is ugly enough: your saying that he is a pretty 
man, brings to my mind what I have observed in the 
work of the Painter, whose Pictures shew best at a 
distance, but very near, more iinpleasing. 

Faith. But I am ready to think yon do hut jest, 
because you smiled. 

Chr. God forbid that I should jest, (though I 
smiled) in this matter, or that I should accuse any 
falsely; I will give you a further discovery- of him. 



THE PILGRIM'S PROGRESS 145 

Tliis man is for any company, and for any talk; as 
lie talketh now with you, so will he talk when he is 
on the Ale-bench; And the more Drink he hath in 
his Crown, the more of these things he hath in his 
mouth: Religion hath no place in his heart, or house, 
or conversation; all he hath lieth in his tongue, and 
his Religion is to make a noise therewith. 

Faith. Say you so! then am I in this man greatly 
deceived. 

Chr. Deceived! you may be sure of it. Remem- 
ber the Proverb, They say, and do not: 
hut the Kingdom of God is not in Word, ^ ^^^ ^o 
hut in Power. He talketh of Prayer, ^ „ ,. , „ 

•^ ' Talkative talks 

of Repentance, of Faith, and of the New ^"^ ^''^•^ "^^■ 
birth : but he knows but only to talk of them. I have 
been in his Family, and have observed him both at 
home and abroad; and I know what I say of him is 
the truth. His house is as empty of Re- 
ligion, as the tvhite of an Egg is of sa- is'empiy^f 
vour. There is there neither Prayer, ^'^*'^"- 
nor sign of Repentance for sin : Yea, the to^ReSgion! 
brute in his kind ^ serves God far better Rom. 2. 24, 
than he. He is the very stain, reproach ^^' 
and shame of Religion to all that know that /oe7of 
him ; it can hardly have a good word in 
all that end of the Town where he dwells, through 
him. Thus say the common People that know him, 
A Saint ahroadr and a Devil at home. His poor 
family finds it so, he is such a churle,^ such a railer 
at, and so unreasonable with his Servants, that 



146 TEE PILGRIM'S PROGRESS 

they neither know how to do for, or to speak to him. 
Men that have any dealings with him, say, it's better 
,, , , to deal with a Turk than with him, for 

Men shun to ' 

deal zuith him. fairer dealing they shall have at their ^ 
hands. This Talkative (if it be possible) will go be- 
yond them, defraud, beguile, and over-reach them. 
Besides, he brings up his Sons to follow his steps, and, 
if he finds in any of them a foolish timorousness, (for 
so he calls the first appearance of a tender conscience) 
he calls them fools and blockheads, and by no means 
will employ them in much, or speak to their Commen- 
dations before others. For my part I am of opinion, 
that he has, by his wicked life caused many to stumble 
and fall, and will be, if God prevents not, the ruin of 
many more. 

Faith. Welly my Brother, I am bound to believe 
you; not only because you say you knoiv him, but also 
because like a Christian, you make your reports of 
men. For I cannot think that you speak these 
things of ill will, but because it is even so as you 
say, 

Chr. Had I known him no more than you, I might 
perhaps, have thought of him as at the first you did : 
Yea, had he received this report at their hands only 
that ^ are enemies to Eeligion, I should have thought 
it had been a slander. (A lot that often falls from 
bad mens mouths upon good mens names and profes- 
sions:) But all these things, yea, and a great many 
more as bad, of my own knowledge I can prove him 
guilty of. Besides, good men are ashamed of him, 



TEE PILGRIM'S PROGRESS 147 

they can neither call him Brother nor Friend; the 
very naming of him among them, makes them blush 
if they know him. 

Faith. Well, I see that saying and doing are two 
things, and hereafter I shall better observe this dis- 
tinction. 

Chr. They are two things indeed, and are as di- 
verse, as are the Soul and the Body : For 
as the Body without the Soul is but a TheCarkass 

of Religion. 

dead Carkass; so Saijinq, if it be alone, ^ 

' ^ tj 7 7 James i. 27. 

is but a dead Carkass also. The Soul ^ccver.z z, 

24, 25, 26. 

of Religion is the practick ^ part. Pure 
Religion and undefiled before God and the Father, is 
this, to visit the fatherless and widows in their afflic- 
tion, and to keep himself unspotted from the World, 
This Talkative is not aware of, he thinks that hearing 
and saying will make a good Christian: and thus he 
cleceiveth his own Soul. Hearing is but as the sowing 
of the Seed ; talking is not sufficient to prove that fruit 
is indeed in the heart and life; and let us assure our 
selves, that at the day of Doom men shall be judged 
-according to their fruit. It will not be ^ ^x ..^ 

° _ See Matth. 

said then. Did you believe f but were you ^^- 33- 
Doers, or Talkers only ? and accordingly shall they be 
judged. The end of the world is compared to our 
Harvest, and you know men at harvest regard nothing 
but fruit.^ Not that any thing can be accepted that 
is not of Faith : But I speak this to shew you how in- 
significant the Profession of Talkative will be at that 
day. 



148 THE PILGRnrS PROGRESS 

Faith. T/iis brinys to my mind that of Moses, by 
irhicli lie describetk the Beast that is 
Deut. 14. clean. He ^ is such an one that parteth 

Faithful con- the hoof, Qnd chowctli Ihc Cud; not tJuit 
badn^ess°of ^^ jxivtcth the hoof ouly, ov that cheweth 
Talkative. ^j^^ ^^^ ^^^^^^ rj.j^^ ^^^^ chewctk the 

Cud, but yet is unclean because he parteth not the 
hoof. And this truly resembleth Talkative: he chew- 
eth the Cud, he seeketh knowledge, he cheweth upon 
the Word, but he divideth not the hoof, he parteth not 
with the way of sinners; but as the Hare, he retaineth 
the foot of a dog or bear, and therefore is unclean. 

Chr. You have spoken, for ought I know, the true 
Gospel sense of those Texts; and I will 
I "'(JhV ^^^ another thing: Paul calleth some 

Talkative like men, yea, and those great Talkers too, 
that sound Soundiug-brass, and tinkling Cymbals: 

that is, as he expounds them in another 
place, Things without life giving sound. Things 
without life, that is, without the true Faith and Grace 
of the Gospel; and consequently, things that shall 
never be placed in the Kingdom of Heaven among 
those that are the Children of Life: Though their 
sound by their talk be as if it were the Tongue or 
Voice of an Angel. 

Faith. Well, I was not so fond ^ of his Company 
at first but I am as sick of it now. What shall we do 
to be rid of himf 

Chr. Take my advice, and do as I bid you, and you 
shall find that he will soon be sick of your com- 



TBE PILGRIM'S PROGRESS 149 

pany too, except God shall touch his heart and turn 
it. 

Faith. What would you have me to do? 

Chr. Why, go to him, and enter into some serious 
discourse about the power of Religion; and ask him 
plainly (when he has approved of it, for that he will) 
whether this thing be set up in his Heart, House or 
Conversation. 

Faith. Then Faithfid stept forward again, and 
said to Talkative: Come, what cheer f how is it 
now? 

Talk. Thank you, well. I thought we should have 
had a great deal of talk by this time. 

Faith. Well, if you will we will fall to it noiv, and 
since you left it with me to state the question, let it 
he this: How doth the saving Grace of God discover it 
self, when it is in the heart of man? 

Talk. I perceive then that our talk must be about 
the power of things; Well, 'tis a very 
good question, and I shall be willing to J^^f^^/,l%,ry 
answer you. And take my answer in %ac7'"^'^ ^^ 
brief thus. First, Where the Grace of 
God is in the Heart, it causeth there a great out-cry 
against sin. Secondly, 

Faith. Nay, hold, let us consider of one at once, I 
think you should rather say, It shows it self hy inclin- 
ing the Soul to ahhor its sin. 

Talk. Why, what difference is there between cry- 
ing out against, and abhorring of sin ? 

Faith. OJi! a great deal; a man may cry out 



150 TEE PILGRIM'S PROGRESS 

against 'sin of policy, but he cannot abhor it, bat by 
vertue of a godly antipathy against it : I 

The crying out 777 . • . • • 

against sin, no havc heard many cry out against sin in 
signo grace. ^j^^ Pulpit, who yet Can abide it well 
en. 39. 15. enough in the heart, house and conver- 

sation, Joseph's Mistress cryed out with a loud 
voice, as if she had been very holy ; but she would will- 
ingly, notwithstanding that, have committed unclean- 
ness with him. Some cry out against sin, even as the 
mother crys out against ^ her Child in her lap when 
she calleth it Slut, and naughty Girl, & then falls to 
hugging & kissing it. 

Talk. You lie at the catch ^ I perceive. 

Faith. No not I, I am only for setting things right. 
But what is the second thing whereby you will prove a 
discovery of a work of grace in the heart f 

Talk. Great Knowledge of Gospel-Mysteries. 

Faith. This sign should have been first, but first or 
last, it is also false; for knowledge, great 

Great know- -, -, -, -, t^j. • i • j.i nr 

ledge no sign knowledge may be obtained m the Mys- 
mce. teries of the Gospel, and yet no work of 

or. 13. Grace in the Soul. Yea, if a man have 

all knowledge, he may yet be nothing; and so conse- 
quently be no child of God. When Christ said. Do 
you know all these things? And the Disciples had 
answered. Yes: He added. Blessed are ye if ye do 
them. He doth not lay the Blessing in the knowing of 
them, but in the doing of them. For there is a knowl- 
edge that is not atte}ided with doing: He that knovv- 
eth his Masters will, and doeth it not. A man may 



THE PlLGEUrS PROGRESS 151 

know like an Angel, and yet he no Christian: There- 
fore your sign of it is not true. Indeed to know is a 
thing that pleaseth Talkers and Boasters; hut to do, 
is that which pleaseth God. Not that the heart can 
he good without knowledge; for without thai the heart 
is naught: There is therefore knowledge, 
and knowledge.^ Knowledge that rest- and^now^ 
eth in the hare speculation ^ of things, ^ ^^' 
and knowledge that is accompanied with the grace of 
faith and love, which puts a man upon doing even the 
will of God from the heart: The first of these will 
serve the Talker, hut without the other the true Chris- 
tian is not content. Give me understanding and I 
shall keep thy Law, yea, shall I observe True Know- 
it with my whole heart, Psal. 119. 34. ledge attended 

'' ' with en- 

Talk. You lie at the catch again, this deavours. 

is not for edification.^ 

Faith. Well if you please, propound another sign 
how this work of grace discovereth * it self where it is. 

Talk. Not I, for I see we shall not agree. 

Faith. Well, if you will not, will you give me leave 
to do itf 

Talk. You may use your liberty. 

Faith. A work of grace in the soul discovereth it 
self, either to him that hath it, or to ^ . . 

•' ' ^ One good sign 

standers hy. of grace. 

To him that hath it, thus it gives him ^°^ ^^'^' 

conviction of sin, especially of the de- John i6. 9. 

filement of his nature, and the sin of un- ^^^^ ^t'lt' 

helief, {for the sake of which he is sure Jer. 31. 19. 



152 THE riLGKBI'S FKOGKESS 

to be damned, if he findetk not mercy at God\s hand 
Ga].2.i6. ^y fff'ii^^ ^^^ Jesus Christ). This sight 

Acts 4. 12. (i^i^ sense of things ivorketh in him 

Matth. 5. 6. J cf 

Rev. 21. 6. sorrow and shame for sin; he find- 

eth moreover revealed in him the Saviour of the 
World, and the absolute necessity of closing with him 
for life, at the which he findeth hungerings and thirsi- 
ings after him, to which hungerings, &c. the Promise 
is made. Now according to the strength or weakness 
of his Faith in his Saviour, so is his joy and peace, so 
is his love to holiness, so are his desires to know him 
more, and also to serve him in this World. But 
though I say it discovereth it self thus unto him; yet 
it is but seldom that he is able to con- 
phii I '27. ' elude, that this is a work of Grace, be- 
Matth. s. 9. cause his corruptions now, and his 

Psah 50. II'. abused reason makes his mind to mis- 

job42. 5, 6. judge in this matter; therefore in him 

ze . 20. 43. ^j^^j^ hath this work there is required a 
very sound Judgment, before he can with steddiness 
conclude that this is a work of Grace. 

To others it is thus discovered. 
1. By an experimental confession ^ of his faith in 
Christ. 2. By a life answerable to that confession, 
to wit, a life of holiness; heart-holiness, family-holi- 
ness, (if he hath a family) and by Conversation holi- 
ness in the world: which in the general teacheth him 
inwardly to abhor his sin, and himself for that in se- 
cret, to suppress it in his Family, and to promote holi- 



THE PILGRIM'S PROGRESS 153 

ness m the World; not by talk only, as an HypocritG 
or Talkative person may do; hut hy a practical sub- 
jection in faith and love to the power of the Word: 
and now Sir, as to this brief description of the ivork 
of Grace, and also the discovery of it, if you have 
ought to object, object: if not then give me leave to 
propound to you a second question. 

Talk. Nay, my part is not now to object, but to 
hear, let me therefore have your second question. 

Faith. It is this, Do you experience this first part 
of this description of it? arid doth your Ancther^ood 
life and conversation testifie the same? sign of grace. 
or standeth your Religion in word or tongue, and not 
in Deed and Truth : pray if you incline to answer me 
in this, say no more than you know the God above will 
say Amen to; and also, nothing but what your Con- 
science can justifie you in. For not he that commend- 
eth himself is approved, but whom the Lord com- 
mendeth. Besides, to say I am thus and thus, when 
my Conversation, and all my Neighbours tell me I lie, 
is great wickedness. 

Talk. Then Talkative at first began to blush, but 
recovering himself, thus he replied. Talkative .,o^ 
You come now to experience, to Con- paitSuf?'^ 
science, and God: and to appeal to him .^"^•^^'■^«- 
for Justification of what is spoken: This kind of 
discourse I did not expect, nor am I disposed to give 
an answer to such questions, because, I count not my 
self bound thereto, unless you take upon you to be a 



154 TEE PILGIUM'S PROGRESS 

Catechiser; and though you should so do, yet I may 
refuse to make you my Judg. But I pray will you 
tell me, why you ask me such questions ? 

Faith. Because I saw you forward to talk, and he- 
cause I knew not that you had ought else 
zl/SShfii ^^^^ notion. Besides, to tell you all the 
tha/"uestion tvuth, I havB heard of you, that you are 
Faithful'* ^ ^^^^ whose Religion lies in talk, and 

ftlikatite^ ^/la^ your conversation gives this your 
Mouth-profession the lie. They say you 
are a spot among Christians, and that Religion fareth 
the worse for your ungodly conversation, that some 
already have stumbled at your wicked waies, and that 
more are in danger of being, destroyed thereby; your 
Religion and an Ale-house, and Covetousness, and 
Uncleanness, and Swearing, and Lying, and vain Com- 
pany-keeping, &c. will stand together. 

Talk. Since you are ready to take up reports, and 

to judg so rashly as you do ; I cannot but 

ntngfal^ay concludc you are some peevish ^ or mel- 

^rom Faithful. ^ncholick man, not fit to be discoursed 

with, and so adieu. 

Chr. Then came up Christian, and said to his 
Brother, I told you how it would happen, your words 
and his lust could not agree ; he had rather leave your 
A ood rid- company than reform his life : but he is 

dance. gouc, as I Said, let him go ; the loss is no 

mans but his own, he has saved us the trouble of go- 
ing from him : for he continuing (as I suppose he will 
do) as he is, he would have" been but a blot in our com- 



THE PILGRIM'S PROGRESS 155 

pany : besides, the Apostle sales, From such withdraw 
thy self. 

Faith. But I am glad we had this little discourse 
with him, it may happen that he will think of it 
again; however I have dealt plainly with him; and so 
am clear of his hlood if he perisheth. 

Chr. You did well to talk so plainly to him as you 
did; there is but little of this faithful dealing with 
men now-a-days, and that makes Religion to stink so 
in the Nostrils of many, as it doth ; for they are these 
Talkative Fools, whose Religion is only in word, and 
are debauched and vain in their Conversation, that 
(being so much admitted into the fellowship of the 
godly) do puzzle the World, blemish Christianity, and 
grieve the sincere. I wish that all men would deal 
with such as you have done, then should they be either 
made more comformable to Religion, or the company 
of Saints would be too hot for them. Then did Faith- 
fid say, 

Hoiv Talkative at first lifts up his Plumes! 
Eoiv bravely doth he speak! how he presumes 
To drive dow7i all before him,! hut so soon 
As Faithful talks of Heart-work like the Moon, \ 
That's past the full, into the Wane he goes: I 
And so will all, hut he that Heart- work knows. 

Thus they went on talking of what they had seen 
by the way ; and so made that way easie, which would 



156 THE PILGRIM'S PROGRESS 

otherwise no doubt have been tedious to them: for 
now they went through a Wilderness. 

Now when they were got almost quite out of this 
Wilderness, Faithful chanced to cast his eye back, 
and espied one coming after them, and he knew him. 
Oh ! said Faithful to his Brother, who comes yonder ? 
Then Christian looked, and said, it is my good friend 
Evangelist,^ Ai, and my good friend too, 
overtTkel Said Faithful; for 'twas he that set me 

t lem agam. ^^^ ^^^^^ ^^ ^^^ Gate. Now was Evange- 

list come up unto them, and thus saluted them. 

Evan. Peace be with you, dearly beloved, and 
peace be to your helpers. 

Chr. Welcome, welcome, my good Evangelist, the 
sight of thy countenance brings to my 
auheZight'^ remembrance, thy ancient kindness, 
"" "**^' and unwearied labouring for my eter- 

nal good. 

Faith. And a thousand times welcome, said good 
Faithful; thy company, sweet Evangelist, how de- 
sir cable is it to us poor Pilgrims! 

Evan. Then said Evangelist, how hath it fared 
with you my friends, since the time of our last part- 
ing? what have you met with; and how have yoTi be- 
haved your selves? 

Chr. Then Christian and Faithful told him of all 
things that had happened to them in the way, and 
how and ivith ivhat difficulty they had arrived to 
that place. 

Evan. Right glad am I, said Evangelist ; not tliat 



THE riLGBUl'S PROGRESS 157 

you have met with Trials, but that you ui^i-viwrta- 
have been Victors; and for that you uontothem. 
have (notwithstanding many weaknesses) continued 
in the w^ay to this very day. 

I say, right glad am I of this thing, and that for 
mine own sake and yours ; I have sowed, 
and you have reaped, and the day is i°^"/" ^^' 

Gal. 6. 9. 

coming when both he that sow^ed, and i cor. 9. 24, 
they that reaped shall rejoice together; 25,26,27. 
that is, if you hold out ; for in due time 
ye shall reap, if ye faint not. The Crown is before 
you, and it is an incorruptible one; so run that you 
may obtain it. Some there be that set out for this 
Crown, and after they have gone far for it, another 
comes in and takes it from them: hold fast therefore 
that you have, let no man take your Crown ; you are 
not yet out of the Gun-shot of the Devil: you have 
not resisted unto blood, striving against sin. Let the 
Kingdom be always before you, and believe stedfastly 
concerning things that are invisible. Let nothing 
that is on this side the other world get within you; 
and above all look well to your o^\tl hearts, and to the 
lusts thereof; for they are deceitful above all things, 
and desperately wicked: set your faces like a flint, 
you have all power in heaven and earth on your side. 
Chr. Then Christian thanked him for his exhorta- 
tion, tut told him withal, that they 
u'oidd have him speak farther to them him for his 
for their help the rest of the tvay; and 
the rather for that they tcell knew that he was 



158 TEE PILGRIM'S PROGRESS 

a Prophet, and could tell them of things that might 
happen unto them; and also how they might resist and 
overcome them. To which request Faithful also con- 
sented. So Evangelist began as followeth. 

Evan. *My Sons, you have heard in the words of 

the truth of the Gospel, that you must 
*dkMi7what through many Tribulations enter into 
iZtmeet'^ the Kingdom of Heaven. And again, 
vaiit" Fair ^^^^ ^^ every City, bonds and afflictions 

Totra'eth abide on you ; ^ and therefore you can- 

I'ted fastness ^^^ expect that you should go long on 

your Pilgrimage without them in some 
sort or other. You have found something of the 
truth of these testimonies upon you already, and 
more will immediately follow: For now as you see, 
you are almost out of this Wilderness, and therefore 
you will soon come into a Town that you will by and 
by see before you: and in that Town you will be 
hardly beset with enemies, who will strain hard but 
they will kill you : ^ and be you sure, that one or both 
of you must seal the testimony which you hold, with 
blood: but be you faithful unto death, and the King 

will give you a Crown of Life. *He 
*t^ube'there ^^^^ ^^^^^ ^^^ there, although his Death 
\°i(^jfthe'^^^ ^^'^^^ ^^ unnatural, and his pain perhaps 
b^%1!'r^^"^ great, he will yet have the better of his 

fellow; not only because he will be ar- 
rived at the Celestial City soonest, but because he will 
escape many miseries that the other will meet with in 
the rest of his Journey. But when you are come 



THE PILGRIM'S PROGRESS 159 

to the Town, and shall find fulfilled what I have here 
related, then remember your friend, and quit your 
selves like men ; and commit the keeping of your souls 
to your God in well doing, as unto a faithful Creator. 
Then I saw in my Dream, that w^hen they were 
got out of the wilderness, they presently saw a Town 
before them, and the name of that Town is Vanity; 
and at the Town there is a Fair kept called Vanity- 
Fair,^ it is kept all the year long, it beareth the 
name of Vanity-Fair, because the Town where it is 
kept is lighter than Vanity; and also, 

^ ^ ^ -> ' ' Isa. 40. 17. 

because all that is there sold, or that Eccies. i. 
Cometh thither, is Vanity. As is the ch. 2. 11,17. 
saying of the wise, All that cometh is Vanity. 

This Fair is no new erected business, but a thing 
of ancient standing ; I will shew you the original of 
it. 

Almost five thousand years agone,^ there were Pil- 
grims, walking to the Celestial City, as The Antiquity 
these two honest persons are; and Bel- of this Fair. 
zehuhf Apollyon and Legion,^ with their Companions, 
perceiving by the Path that the Pilgrims made, that 
their way to the City lay through this Town of Van- 
ity, they contrived here to set up a Fair; a Fair 
wherein should be sold of all sorts of Vanity, and 
that it should last all the year long. Therefore at 
this Fair are all such Merchandize sold, 
as Houses, Lands, Trades, Places, Hon- diseofthis 
ours. Preferments,* Titles, Countries, 
Kingdoms, Lusts, Pleasures, and Delights of all sorts, 



160 TEE PILGRIM'S PROGRESS 

as Wives, Husbands, Children, Masters, Servants, 
Lives, Blood, Bodies, Souls, Silver, Gold, Pearls, pre- 
cious Stones, and what not ? 

And moreover, at this Fair there is at all times to 
be seen Jugglings, Cheats, Games, Plaies, Fools, Apes, 
]\naves, and Rogues, and that of every kind. 

Here are to be seen too, and that for nothing, 
Thefts, Murders, Adulteries, False Swearers, and that 
of a blood red colour. 

And as in other Fairs of less moment, there are sev- 
eral Rows and Streets under their proper Names 
where such Wares are vended; So here likewise, you 
have the proper Places, Rows, Streets, (viz. Coun- 
tries and Kingdoms) where the Wares of this Fair 
are soonest to be found: Here is the Brittan Row, 
The Streets ^^^ FrencJi Row, the Italian Row, the 

of the Fair. Spanish Row, the German Row, where 

several sorts of Vanities are to be sold. But as in 
other Fairs, some one Commodity is as the chief of 
all the Fair, so the Ware of Rome ^ and her Merchan- 
dize is greatly promoted in this Fair: only our Eng- 
lish Nation, with some others, have taken a dislike 
thereat. 

Now as I said, the way to the Coelestial City lies 
just through this Toiun, where this lusty - Fair is 
kept; and he that will go to the City and yet not go 
through this Town must needs go out of the World. 
^ Cor 10 ^^^^ Prince of Princes ^ himself, when 

Christ went j^erc, wcut through this Town to his 

throui^h this ' '^ 

^' '''''' own Countrey, and that upon a fair-day 



TEE PILGRIM'S PROGRESS 161 

too: yea, and as I think, it was Belzehub, the chief 
Lord of this Fair, that invited him to buy 
of his Vanities; yea, would have made Luke 4. 5, 
him Lord of the Fair, would he but have ^' 7- 
done him Reverence as he went through the Town. 
Yea, because he was such a person of honour Belzehub 
had him from Street to Street, and shewed him all the 
Kingdoms of the world in a little time, that he might 
(if possible) allure that Blessed One, to 

i? I.- T7 u- Christ bought 

cheapen and buy some or his Va7itties. nothing in 
But he had no mind to the Merchandice 
and therefore left the Town, without laying out so 
much as one farthing upon these Vanities. This Fair 
therefore is an ancient thing, of long standing, and 
a very great Fair. 

Now these Pilgrims, as I said, must needs go 
through this Fair. Well so they did; 
but behold, even as they entred into enter the Fair. 
the Fair, all the People in the Fair were The Fair in a 
moved, and the Town it self as it were them. 
in a Hubbub about them; and that for The -first cause 

T -n of the hubbub. 

several reasons: For 

First, The Pilgrims were cloathed with such kind 
of Raiment, as was diverse from the Raiment of any 
that traded in that Fair. The People therefore of 
the Fair made a great gazing upon them : Some said 
they were fools, some they were Bedlams,^ and some 
they were outlandish men.^ „ 

•^ I Cor. 2. 7, 8. 

Secondly, and as thev wondered at The second 

" " cause of the 

tlieir Apparel, so they did likewise at hubbub. 



1G2 TEE PILGRIM'S PROGRESS 

their Speech; for few could understand what they 
said, they naturally spoke the Language of Ca- 
naan; ^ but they that kept the Fair, were the men 
of this world: so that from one end of the Fair to 
the other, they seemed Barbarians^ each to the 
other. 

Thirdly, But that which did not a little amuse the 
^, . . , ^Merchandisers, was, that these Pilgrims 

1 hira cause of ' ' ^ 

the hubbub. get vcry light by all their "Wares, they 

cared not so much as to look upon them : And if they 
called upon them to buy they would put their fingers 
Psai. iig. 37. ^^ their ears and cry. Turn away mine 
Phil. 3. 19, 20. eyes from heholding Vanity; and look 
upwards, signifying that their Trade and Tratfick 
was in Heaven. 

One chanced mockingly, beholding the carriages 
J, „ of the men, to say unto them, What will 

tourtli cause ' '^ ' 

of the hubbub. ye })iiyf but they lookiug gravely upon 
Prov. 23. 23. him, said, We buy the Truth. At that 
They are there was an occasion taken to de- 

mocked. 

„, „ . . spise the men the more ; some mocking, 

The Fair tn ^ ' ®' 

a hubbub, somc taunting, some speaking reproach- 

fully, and some calling upon others to smite them. 
At last things came to an hubbub, and great 
stir in the Fair; insomuch that all order was con- 
founded. Now was word presently brought to 
the Great one of the Fair, who quickly came 
down, and deputed some of his most trusty 
Friends to take those men into examination, about 
whom the Fair was almost overturned. So the 



THE PILGRUI'S PROGRESS 163 

men were brought to examination ; ^ and they that 
sat upon them,2 asked them whence they jii^y are 
came, whither they went, and what ^*''Thl7feii 
they did there in such an unusual Zl'du'henTf' 
Garb ? *The men told them, that they f ^^ '''"'^' ^ 
were Pilgrims and Strangers in the 13, 14, is, 16.' 
world, and that they were going to their own Coun- 
trey*, which was the heavenly Jerusalem, and that 
they had given no occasion to the men of the Towti, 
nor yet to the Merchandizers, thus to abuse them, and 
to let ^ them in their Journey : except it was, for that, 
w^hen one asked them what they would ^^^^^ ^^^ ^^^^ 
buy, they said, they would buy the in the cage. 
Truth. But they that were appointed to examine 
them, did not believe them to be any other than Bed- 
lams and mad, or else such as came to put all things 
into a confusion in the Fair. Therefore they took 
them and beat them, and besmeared them with dirt, 
and then put them into the Cage, that they might be 
made a spectacle to all the men of the Fair. There 
therefore they lay for some time, and 
were made the objects of any man's ^^/'f/f/ca ^"* 
sport, or malice, or revenge. The great 
one of the Fair laughing still at all that haviourin 
befell them. But the men being pa- 
tient, and not rendring railing for rail- VnilTpair 
ing, but contrariwise blessing, and giv- i'^^^ifg^m- 
ing good words for bad, and kindness seivesabout 

^ ^ ' tnese tzvo men. 

for injuries done : Some men in the 

Fair that were more observing, and less prejudiced 



1()4 THE riLGh'ni'iS PROGRESS 

than the rest, began to check and biame the baser 
sort for their continual abuses done by them to the 
men : They therefore in angry manner let fly at them 
again, counting them as bad as the men in the Cage, 
and telling them that they seemed confederates, and 
should be made partakers of their Misfortunes. The 
other replied, that for ought they could see, the men 
were quiet and sober, and intended no body any 
harm; and that there were many that traded in their 
Fair, that were more worthy to be put into the Cage ; 
yea, and Pillory ^ too, than were the men that they had 
abused. Thus, after divers words had passed on both, 
sides (the men behaving themselves all the while very 
wisely and soberly before them,) they fell to some 
blows among themselves, and did harm 
They are Q^g Iq another. Tlicu were these two 

made the 

fhlfdis-^^ poor men brought before their Examin- 

turbance. gj.s again, and there charged as being 

They are led guilty of the latc hubbub that had been 

lip and down ^ ^ 

the Fair in j^ the Fair. So they beat them piti- 



Chains, for 
a terro 
others. 



a terror to fully, and haugcd Irons upon them, & 



led them in Chains up and down the 
Fair, for an Example and Terror to others, lest any 
should speak in their behalf, or joyn themselves unto 
them. But Christian and Faithful behaved them- 
selves yet more wisely; and received the Ignomy and 
shame that was cast upon them, with so much meek- 
ness and patience, that it won to their 

Some of the . 

men of the ^\^q (thougli but fcw in comparison of 

Fair won to ^ ^ ^ 

them. the rest) several of the men in the Fair. 



THE PILGRIM'S PROGRESS 165 



This put the other party yet into a greater rage, 
insomuch that they concluded ^ the death Jj^!:^ ffZh'e 
of these two men. AVherefore they toknithem. 
threatned that neither the Cage, nor Irons shoukl 
serve their turn, but that they should die for the 
abuse they had done, and for deluding the men of the 
Fair. 

Then they were remanded to the Cage again, until 
further order should be taken wdth 
them. So they put them in, and made put into the 
their feet fast in the stocks. after brought 

Here therefore they called again to. ^ ^^^ ' 
mind what they had heard from their faithful friend 
Evangelist, and were the more confirmed in their way 
and sufferings, by what he told them would happen to 
them. They also now comforted each other, that 
whose lot it was to suffer, even he should have the best 
on't,2 therefore each man secretly wished that he 
might have that Preferment: But committing them- 
selves to the all- wise dispose ^ of him that ruleth all 
1 hings, w^ith much content they abode in the condition 
in which they were until they should be otherwise dis- 
posed of. 

Then a convenient time being appointed, they 
brought them forth to their Tryal, in order to their 
Condemnation.'^ When the time was come, they were 
brought liefore their enemies and Arraigned; the 
Judges name was Lord Hate-good: Their Indictment 
was one and the same in substance, though somewhat 
varying in form; the Contents whereof was this. 



166 TEE PILGRIM'S PROGRESS 

Tliat they were enemies to, and disturbers of their 
Trade, that they had made Commotions and Divisions 

in the Town, and had won a party to 
Jncnt ^^^^^^^' their own most dangerous Opinions, in 

contempt of the Law of their Prince. 
Then Faithful began to answer, that he had only 

set himself against that which had set 
afiszle^for it Self against him that is higher than 

the highest. And said he, as for dis- 
turbance I make none, being my self a man of Peace ; 
the parties that were won to us, were won by behold- 
ing our Truth and Innocence, & they are only turned 
from the worse to the better. And as to the King 
you talk of, since he is Belzehiih, the Enemy of our 
Lord, I defie him and all his Angels. 

Then Proclamation was made, that they that had 
ought to say for their Lord the King against the Pris- 
oner at the Bar, should forthwith appear, and give in 
their Evidence. So there came in three Witnesses, 
to wit. Envy, Superstition and Pickthank; ^ They 
were then asked. If they knew the Prisoner at the 
Bar? And what they had to say for their Lord the 
King against him? 

Then stood forth *Envy, and said to this effect ; My 

Lord, I have known this man a long 

* Envv hcsi^ts 

time, and will attest upon my Oath be- 
fore this Honourable Bench, that he is 

Judge. Hold, give him his Oath : So they sware 
him : Then he said, My Lord, this man, notwithstand- 
ing his plausible name, is one of the vilest men in 



THE PILGRIM'S PROGRESS 167 

our Countrey; he neither regardeth Prince nor Peo- 
ple, Law nor Custom; but doth all that he can to 
i:)ossess all men Avitli certain of his disloyal notions, 
which he in the general calls Principle of Faith and 
Holiness. And in particular, I heard him once my 
self affirm, That Christianity and the Customs of our 
town of Vanity, were diametrically opposite, and 
could not he reco7iciled. By which saying, my Lord, 
he doth at once, not only condemn all our laudable 
doings, but us in the doing of them. 

Judg. Then did the Judge say unto him, hast 
thou any more to say? 

Envy. My Lord, I could say much more, only I 
would not be tedious to the Court. Yet if need be, 
when the other Gentlemen have given in their Evi- 
dence, rather than any thing shall be wanting that 
will dispatch him, I will enlarge my Testimony ^ 
against him. So he was bid stand by. Then they 
called Superstition, and bid him look upon the Pris- 
oner; they also asked, what he could say for their 
Lord ^ the King against him? Then they sware him, 
so he began. 

Super. My Lord, I have no great acquaintance 
with this man, nor do I desire to have ^ 

' Superstition 

farther knowledge of him ; how^ever this follows. 
I know, that he is a very pestilent ^ fellow, from some 
discourse that the other day I had with him in this 
Town; for then talking with him, I heard him say. 
That our Religion was nought, and such b.y which a 
man could by no means please God : AYhich saying of 



168 TEE PILGKUrS PROGRESS 

his, my Lord, your Lordship very well knows, what 
necessarily thence will follow, to wit, that we still do 
Avorship in vain, are yet in our sins, and finally shall 
be damned; and this is that which I have to say. 

Then was Pickthank sworn, and did say what he 
knew, in behalf of their Lord the King against the 
Prisoner at the Bar. 

Pick. My Lord, and you Gentlemen all, this fel- 
i'ickthank'5 ^^^' ^ have known of a long time,^ 

Testimony. jj^^j j^^ve heard him speak things that 

ought not to be spoke. For he hath railed on our 
noble Prince Belzebuh, and hath spoken contempti- 
ble ^ of his honourable Friends, whose 
Lor fs and Namcs are, the Lord Old-Man,^ the Lord 

gica ones. Camol delight, the Lord Luxurious, 

the Lord Desire of vain glory, my old Lord 
Letchery, Sir Having Greedy, with all the rest of our 
Nobility; and he hath said moreover, that if all men 
were of his mind, if possible, there is not one of these 
Noble men should have any longer a being in this 
Town. Besides, he hath not been afraid to rail on 
you my Lord, who are now appointed to be his Judge, 
calling you an ungodly Villain, with many other such 
like villifying terms, with which he hath bespattered 
most of the Gentry of our Town. When this Pick- 
thank had told his Tale, the Judge directed his speech 
to the Prisoner at the Bar, saying, thou Runagate,* 
Heretick,^ and Tray tor, hast thou heard what these 
honest Gentlemen have witnessed against thee? 



THE riLGUnrS progress 169 

Faith. May I speak a few ivords in my own de- 
fence. 

Judge. Sirrah, Sirrah/ thou deservest to live no 
longer, but to be slain immediately upon the place ; ^ 
yet that all men may see our gentleness towards thee, 
let us hear what thou vile Runagate hast to say. 

Faith. 1. I say then in answer to what Mr. Envy 
hath si)oken, I never said ought but this, 
That what Rule, or Laws, or Custom, or defence of 
People ivere flat against the Word of 
God, are eliametrically opposite to Christianity. If I 
have said amiss in this convince me of my errour, 
and I am ready here before you to make my recanta- 
tion. 

2. As to the second, to wit, ]\Ir. Superstition and 
his charge against me, I said only this, That in the 
tvorship of God there is required a Divine Faith, but 
there can he no divirie faith without a divine revela- 
tion of the ivill of God. Therefore tvhatever is thrust 
into the Wo7^ship of God, that is not agreeable to di- 
vine Revelation, cannot be done but by an humane 
Faith, which Faith tvill not be profitable to Eternal 
Life. 

3. As to what Mr. Pickthank hath said, I say 
(avoiding terms, as that I am said to rail, and the 
like) that the Prince of this Town, with all the rab- 
blement his Attendants, by this Gentleman named, 
are more fit for being in Hell, than in this Town and 
Countrey; and so the Lord have mercy upon me. 



170 THE PlLGRUrS PROGRESS 

Then the Judge called to the Jury (who all this 
while stood by, to hear and observe;) 
speech to the Gentlemen of the Jury, you see this 
rnan about whom so great an uproar 
hath been made in this Town: you have also 
heard what these worthy Gentlemen have wit- 
nessed against him; also you have heard his 
reply and confession: It lieth now in your breast 
to hang him, or save his life : but yet I think meet to 
instruct you in our Law. 

There was an act made in the days of Pharaoh the 
Great, Servant to our Prince, that, lest 
those of a contrary Religion should mul- 
tiply and grow too strong for him, their Males should 
be thrown into the River. There w^as an 
^"" ^* Act also made in the days of Nebuchad- 

nezzar the Great, another of his Servants, that who- 
ever would not fall down and worship his golden 
Image, should be thrown into a Fiery 
Furnace. There was also an Act made 
in the days of Darius, that who so for some time 
called upon any God but him should be cast into the 
Lions Den. Now the substance of these Law^s this 
Rebel has broken; not only in thought (which is not 
to be born) but also in word and deed; which must 
therefore needs be intollerable. 

For that of Pharaoh, his Law was made upon sup- 
position, to prevent mischief ; no Crime yet being ap- 
parent; but here is a Crime apparent. For the sec- 



THi: PILGRIM'S PROGRESS 171 

Olid and third, you see he disputeth against our Re- 
ligion ; and for the Treason he hath confessed, he de- 
serveth to die the death. 

Then went the Jury out,* whose names were, Mr. 
Blindman, Mr. No-good, Mr. Malice, Mr. 
Love-lust, Mr. Live-loose, Mr. Heady, andtheiP 
Mr. High-mind, i\Ir. Enmity, Mr. Liar, 
Mr. Cruelty, ]\Ir. Hate-light, and Mr. Implacable, who 
every one gave in his private Verdict against him 
among themselves, and afterwards unanimously con- 
cluded to bring him in guilty before the Judge. 
And first among themselves, Mr. Blind- 
man, the Foreman said, / see clearly prS'Jtf^^'^^ 
that this man is an Heretick. Then said ^^d^^^- 
Mr. No-good, away with such a fellow from the Earth. 
Ay, said Mr. Malice, for I hate the very looks of him. 
Then said Mr. Love-lust, I could never endure him. 
Nor I, said Mr. Live-loose, for he would always he 
condemning my way. Hang him, hang him, said Mr. 
Heady. A sorry scrub ^ said Mr. High-mind. My 
heart riseth against him, said Mr. Enmity, he is a 
Rogue, said ]\Ir. Liar, Hanging is too good for him, 
said Mr. Cruelty, Let's dispatch him out of the ivay, 
said Mr. Hate-light. Then said Mr. Implacable, 
might I have all the luorld given me, I could not be 
reconciled to him, therefore let us forthivith bring 
him in guilty of death. *And so they ^ ^., 

^ '^' •> ^ * 7 hey con- 

did, therefore he was presently con- dude to bring 

Iniit m guilty 

demned, to be had from the place where of death. 



172 THE PILGRIM'S PROGRESS 

he was, to the place from whence he came, and there 
to be put to the most cruel death that could be in- 
vented. 

They therefore brought him out, to do with him 

according to their Law; and first they 
deathof scourged him, then they buffeted him, 

^^'^^ ^' then they lanched his flesh with Knives; 

after that they stoned him with stones, then prickt 
him with their Swords; and last of all they burned 
him to ashes at the Stake. Thus came Faithful to 

his end, *Now I saw that there stood be- 
and Horses liiud the multitude a Chariot ^ and a 

takeaway couplc of Horscs, Waiting for Faithful, 

who (so soon as his Adversaries had dis- 
patched him) was taken up into it, and straight- 
way was carried up through the Clouds, with 
sound of Trumpet, the nearest way to the Coelestial 

Gate. But as for Christian, he had some 
suiia respite, and was remanded back to 

Prison ; so he there remained for a space : 
But he that over-rules all things, having the power 
of their rage in his own hand, so wrought it about, 
that Christian for that time escaped them and went 
his way. 

And as he went he sang, saying, 

^WpU Faithful, thou hast faithfully 

* The Sons; j. , 

Ihot Christian pVOfest 

'I'- ^ithfui after Vuto thy Lord ; v'iiJi whom ihou sJialt be 

lits death, i j , 

f)l< st ; 



TEE PILGRIiM'S PROGRESS 173 

When faithless ones, tuith all their vain delight 
Arc crijing out uncle?' their Hellish plights; 
Sing Faithful, sing; and let thy name survive; 
For though they kilVd thee, thou art yet alive. 

Now I saw in my Dream, that Christian went not 
forth alone, for there was one whose 
name was Hopeful, (being so made by haTaiwtlcr 
the beholding of Christian and Faith- ^'npanwn. 
ful in their words and behaviour, in their sufferings 
at the Fair,) who joyned himself unto him, and 
entring into a brotherly Covenant, told him, that he 
would be his Companion. Thus one died to bear Tes- 
timony to the Truth, and another rises 
out of his Ashes to be a Companion more of the 
with Christian in his Pilgrimage. This ytwwin^ 
Hopeful also told Christian that there ^ ^^' 
were many more of the men in the Fair that would 
take their time, and follow after. 

So I saw that quickly after they were got out of 
the Fair, they overtook one that was going before 
them, whose name was By-ends; ^ So ^, , , 

' -^ ' They overtake 

they said to him, what Countrey man. By-ends. 
Sir? And how far go you this way? He told them, 
that he came from the Town of Fair-speech, and he 
was going to the Celestial City, (But told them not 
his name.) 

From ^Fair-speech, said Christian? Is there any 
good that lives there? 

By-ends. Yes, said By-ends, I hope. 



174 THE PILGRnrS PROGRESS 

Chr. rray Sir, tvhat man ^ ^^^^ you.^ .said ('kris- 
t'uuh. 

By-ends, I am a stranger to you, and you to me; 
If you be going this way, I shall be glad of your 

Company : if not, I must be content. 
tJtefihis" ' Chr, This town of Fair-speech, said 

Christian / have heard of, and, as I re- 
member, they say it's a wealthy place. 

By-ends. Yes, I will assure you that it is, and I 
have very many rich kindred there. 

Chr, Pray, who are your kindred there, if a 
man may he so hold? 

By-ends. Almost the whole Town; And in i)ar- 
ticular my Lord Turn-ahout, my Lord Tinie-scrver, 
my Lord Fair-speech, (from whose Ancestors that 
Town first took its name:) Also Mr. Smooth-Man, 
Mr. Facing hoth-ways, Mr. Any-thing, and the Parson 
of our Parish, Mr. Tivo-tongues, was my Mothers own 
Brother by Fathers side: And to tell you the truth, 
I am become a Gentleman of good Quality, yet my 
Great Grandfather was but a Waterman, looking one 
way, and rowing another, and I got most of my Es- 
tate by the same occupation. 

Chr. Are you a married man? 

By-ends. Yes, and my Wife is a very virtuous 
Woman, the Daughter of a virtuous 
KindreYor Womau ; shc was my Lady Fainings^ 
By-en s. Daughter, therefore she came of a very 

honourable Family and is arrived to such a pitch of 
Breeding, that she knows how to carry it - to all, even 



TBE PILGRIM'S PROGRESS 175 

to Prince and Peasant. 'Tis true, we somewhat dif- 
fer in Religion from those of the stricter j^;,^^^ By. 
sort, yet but in two small points: First, JromifhVZ 
we never strive against Wind and Tide, in Religion. 
Secondly, Ave are always most zealous when Religion 
goes in his Silver Slippers; we love much to walk 
with him in the Street; if the Sun shines and the 
People applaud him. 

Then Christian stept a little aside to his fellow 
Hopeful, saying, It runs in my mind that this is one 
By-ends of Fair-speech, and if it be he, we have as 
very a Knave in our company, as dwelleth in all 
these parts. Then said Hopeful, Ask him; methinks 
he should not he ashamed of his name. So Christian 
came up with him again and said. Sir you talk as if 
you knew something more than all the World doth, 
and if I take not my mark amiss, I deem I have half 
a guess of you; is not your name ]Mr. By-ends of 
Fair-speech? 

By-ends. This is not my name, but indeed it is a 
Nick-name that is given me by some that cannot 
a])ide me, and I must be content to bear it as a re- 
proach, as other good men have born theirs before me. 

Chr. But did you never give an occasion to men 
to call you hy this name? 

By-ends. Never, never! The worst that ever I 
did to give them an occasion to give me this name, 
was, that I had alwavs the luck to jump „ ^ , 

' • 'J L Hozv ny-ends 

in my judgment^ with the present way got im name. 



176 TEE PILGRIM'S PROGRESS 

of the times, whatever it was, and my chance was 
to get thereby,! but if things are thus cast upon me, 
let me count them a blessing, but let not the ma- 
licious load me therefore with reproach. 

Chr. / thought indeed that you were the man that 

I heard of; and to tell you what I think, I fear this 

name belongs to you more properly than 

keep Company you are tvHUng we shoidd think it doth,. 

wi"f/t Christian. t> 7 -itt n -j? -n j.i 

By-ends. Well, ii you will thus 
imagine, I cannot help it. You shall find me a fair 
Company-keeper, if you will still admit me your As- 
sociate. 

Chr. If you will go with us, you must go against 
Wind and Tide, the which, I perceive, is against your 
opinion: You must also oivn Religion in his Rags, as 
ivell as when in his silver Slippers, and stand hy him 
too, ivhen bound in Irons, as tvell as when he walketh 
the Streets with applause. 

By-ends. You must not impose, nor Lord it over 
my Faith, leave me to my liberty, and let me go with 
you. 

Chr. Not a step further, unless you will do, in 
what I propound, as we. 

Then said By-ends, I shall never desert my old 
principles, since they are harmless and 
chSian** profitable. If I may not go with you, 

^"^*' I must do as I did before you overtook 

me, even go by my self, until some overtake me that 
will be glad of my company. 



TEE PILGRIM'S PROGRESS 17? 

Now I saw in my Dream, that Christian and Hope- 
ful forsook him and kept their distance before him, 
but one of them looking back saw three men following- 
Mr. By-ends, and behold as they came up with him 
he made them a very low Congee,^ and Hehasne-c 
they also gave him a Complement. The Companions. 
mens names were Mr, Hold-the-World, Mr. Money- 
love, and Mr. Save-all; men that Mr. By-ends had 
formerly been acquainted with; for in their ]\Iinority 
they were School-fellows, and were taught by one 
Mr. Gripe-man a School-master in Love-gain, which is 
a Market-To\^^l in the County of Coveting in the 
North. This school-master taught them the art of 
getting, either by violence, cozenage,- flattery, lying, 
or by putting on a guise of Religion, and these four 
Gentlemen had attained much of the art of their 
Master, so that they could each of them have kept 
such a School themselves. 

Well, when they had as I said, thus saluted each 
other, Mr. Money-love said to ^Ir. By-ends, who are 
they upon the Road before us? for Christian and 
Hopeful were yet within view. 

By-ends. They are a couple of far Country men, 
that after their mode are going on Pil- 

By-ends 
grimage. character of 

Money-love. Alas, why did they not ^ "^ ^ ^""^^' 
stay, that wq might have had their good company, 
for they, and we, and you Sir, I hope are all going on 
a Pilgrimage. 

By-ends. We are so indeed, but the men before us 



178 TEE PILGRUrS PROGRESS 

are so rigid, and love so much their own notions, and 
do also lightly esteem the opinions of others; that let 
a man be never so godly, yet if he jumps not with 
them in all things, they thrust him quite out of their 
company. 

]\Ir. Save-all. That^s bad, but w^e read of some, 
that are righteous overmuch, and such mens rigidness 
prevails with them to judg and condemn all but 
themselves; but I pray ^vhat, and how many were 
the things w^herein you differed? 

By-ends. Why they, after their head-strong man- 
ner, conclude that it is duty to rush on their Journey 
all weathers, and I am for w^aiting for Wind and Tide. 
They are for hazarding all for God at a clap,^ and I 
am for taking all advantages to secure my Life and 
Estate. The}^ are for holding their notions though 
all other men be against them, but I am for Religion 
in Avhat, and so far as the times, and my safety will 
bear it. They are for Religion, when in rags and con- 
tempt, but I am for him when he walks in his golden 
Slippers in the Sun-shine, and wnth applause. 

Mr. Hold-the-World. Ay, and hold you there still, 
good Mr. By-ends; for my part, I can count him but 
a Fool, that having the liberty to keep w^hat he 
has, shall be so unwise to lose it. Let us be wise as 
Serpents, it's best to make Hay w^hen the Sun shines; 
you see how the Bee lieth still all Avinter, and bestirs 
her only when she can have profit with pleasure. 
God sends sometimes Rain, juid sometimes Sun-shine; 
if they be such fools to go through the first, yet let us 



THE PILGEUrS PROGRESS 179 

be conteut to take fair weather along with us. For 
my part, I like that Religion best that will stand with 
the security of God's good Blessings u-nto us; for who 
can imagine, that is ruled by his reason, since God 
has bestowed upon us the good things of this life, but 
that he would have us keep them for his sake. Ahra- 
Jiam and Solomon grew rich in Religion. And Job 
says,^ that a good man shall lay up gold as dust. But 
he must not be such as the men before us, if they be 
as you have described them. 

Mr. Save-all. I think that we are all agreed in this 
matter, and therefore there needs - no more words 
about it. 

Mr. Money-love. No, there needs no more words 
about this matter indeed, for he that believes neither 
Scripture nor Reason (and you see we have both on 
our side) neither knows his own liberty, nor seeks 
his own safety. 

Mr. By-ends. My Brethren, we are, as you see, 
going all on Pilgrimage, and for our better diversion 
from things that are bad, give me leave to propound 
unto you this question. 

Suppose a Man, a Minister, or a Trades-man, &c. 
should have an advantage lie before him to get the 
good blessings of this life; yet so as that he can by no 
means come by them except in appearance at least, 
he becomes extraordinary zealous in some points of 
Religion, that he meddled not with before, may he not 
use this means to attain his end, and yet be a right 
honest man? 



180 THE PILGRUrS PROGRESS 

Mr. Monejj-love. I see the bottom of your (lues- 
tioii, and with these Gentlemens good leave, I will 
endeavour to shape you an answer. And first to 
speak to your question, as it concerns a Minister him- 
self. Suppose a Minister, a worthy man, possessed 
hut of a very small Benefice,'' and has in his eye a 
greater, more fat and plump by far; he has also now 
an opportunity of getting of it; yet so as by being more 
studious, by preaching more frequently, and zealously, 
and because the temper of the people requires it, by 
altering of some of his principles, for my part, I see 
710 reason but a man may do this {provided he has a 
call 2) Ay, and more a great deal besides, and yet be 
an honest man. For why, 

1. His desire of a greater Benefice is lawful (this 
cannot be contradicted) since 'tis set before him b\ 
Providence; so then he may get it if he can, making 
no question for Conscience sake, 

2. Besides his desire after that Benefice, makes 
him more studious, a more zealous Preacher, &c. and 
so makes him a better man. Yea makes him better 
improve his parts, which is according to the mind of 
God. 

3. Now as for his complying with the temper of his 
people, by deserting, to serve them, some of his Prin- 
ciples: This argueth 1. That he is of a self-denying 
temper. 2. Of a sweet and winning deportment. 
3. And so more fit for the Ministerial Function. 

4. I conclude then, that a Minister ^ that changes 
a Small for a Great, should not for so doing be judged 



THE PILGBUrS PROGRESS 181 

as covetous, but rather since he is improved in his 
parts, and industry, thereby be counted as one that 
pursues his call, and the opportunity put into his 
hand to do good. 

And now to the second part of the question, which 
concerns the Tradesman you mentioned: suppose 
such an ^ one to have but a poor imploy in the world, 
but by becoming Religious he may mend his market, 
perhaps get a rich Wife, or more and far better cus- 
tomers to his shop. For my part, I see no reason, 
but that this may be lawfully done. For why. 

1. To become religious is a vertue, by what means 
soever a man becomes so. 

2. Nor is it unlawful to get a rich wife, or more 
custom to my Shop. 

3. Besides the man that gets these by becoming 
religious, gets that which is good of them that are 
good, by becoming good himself; so then here is a 
good wife, and good customers, and good gain, and 
all these by becoming religious, which is good,, 
Therefore to become religious to get all these, is a 
good and profitable design. 

This answer, thus made by this Mr. Money-love, to 
Mr. By-e7id's question was highly applauded by them 
all ; wherefore they concluded upon the whole, that it 
was most wholsom and advantageous. And because, 
as they thought, no man was able to contradict it, and 
because Christian and Hopefid were 3^et within call, 
they joyntly agreed to assault them with the question 
as soon as thev overtook them, and the rnt'ier, because 



182 THE PILGRIM'S PROGRESS 

the}' had opposed >\Ir. By-ends before. So they called 
after them and they stopt, and stood still till they came 
np to them, but they concluded as they went, that 
not Mr. By-ends but old ]Mr. Hold-the-World should 
propound the question to them, because as they sup- 
posed their answer to him Avould be without the re- 
mainder of that heat that was kindled betwixt JMr. 
By-ends and them, at their parting a little before. 

So they came up to each other, and after a short 
salutation, Mr. Hold-the-World propounded the ques- 
tion to Christian and his Fellow and bid them to an- 
swer it if they could. 

Chr, Then said Christian, even a Babe in religion 
may answer ten thousand such questions. For if it 
be unlawful to follow Christ for Loaves, as it is John 
6. how much more is it abominable to make of him 
and Religion a stalking Horse ^ to get and enjoy the 
World? Nor do we find any other than Heathens, 
Hypocrites, Devils, and Witches that are of this opin- 
ion. 

1. Heathens, for when Hamar and Sechem had a 
mind to the daughter and Cattle of Jacob, and saw 
that there was no waies for them to come at them, but 
by becoming Circumcised, they say to their compan- 
ions, if every Male of us he circumcised, as they are 
circumcised, shall not their Cattle and their Sub- 
stance, and every Beast of theirs be ours? Their 
Daughters and their Cattle were that which ihoy 
sought to obtain, and their Religion the stalking-horse 



TEE PlLQRUrS PROGRESS 183 

tlicy made use of to come at them. Read the whole 
story, Gen. 34. 20, 21, 22, 23. 

2. The Hypocritical Pharisees were also of this 
Religion, long prayers were their pretence, but to get 
Widows Houses were their intent, and greater dam- 
nation was from God their Judgment, Luke 20. 46, 
47. 

3. Judas the Devil ^ was also of this Religion, he 
was religious for the Bag, that he might be possessed 
of what was therein ; but he was lost, cast away, and 
the very son of Perdition. 

4. Simon the Witch - was of this Religion too, for 
he w^ould have had the Holy Ghost that he might have 
got money therewith, and his sentence from Peter^s 
mouth was according, Acts 8. 19, 20, 21, 22. 

5. Neither will it out of my mind, but that that 
man, that takes up Religion for the world, will throw 
away Religion for the world ; for so surely as Judas 
designed ^ the world in becoming Religious, so surely 
did he also sell religion and his Master for the same. 
To answer the question therefore affirmatively, as 
I perceive you have done, and to accept of as authen- 
tick, such answer, is both Heathenish, Hypocritical 
and Devilish, and your reward will be according to 
your works. Then they stood staring one upon 
another but had not wherewith to answer Christian. 
Hopeftd also approved of the soundness of Christians 
answer, so there was a great silence among them. Mr. 
By-ends and his Company also staggered and kept 



184 THE PILGRIM'S PROGRESS 

behind, that Chrislian and Hopeful might uut-go 
them. Then said Christian to his felh)w, if these men 
cannot stand before the sentence of men, what will 
they do with the sentence of God? and if they are 
mute when dealt with by vessels of clay, what will 
they do when they shall be rebuked by the flames of 
a devouring fire? 

Then Christian and Hopeful out-went them again 

and went till they came at a delicate 

The Ease that Plain ^ Called Ease, where they went 

Pilgrims have _ ' •^ 

is but little ^ith much, content ; but that plain was 

tn this life. ' ^ 

Lucre-Hill a ^^^ uarrow, so they were quickly got 
dangerous Qvcr it. Now" at the further side of that 

Hill. 

Plain was a little Hill called Lucre,^ 
and in that Hill a Silver Mine, which some of them 
that had formerly gone that way because of the rarity 
of it, had turned aside to see ; but going too near the 
brim of the Pit, the ground being deceitful under 
them, broke, and they were slain ; some also had been 
maimed there, and could not to their dying day be 
their own men again; 

Then I saw in my Dream, that a little off the Road. 

over against the Silver-Mine, stood 
*T>em^satthe ^ Demas (Gentleman like) to call Pas- 

Hill Lucre. , , i • i j. 

sengers to come and see, who said to 
chrtstLnand Christian and his fellow; *Ho turn 
come u> Mm. asidc hither, and I will shew you a 

thing. 
Chr. What thing so deserving as to turn us out of 
the tvay to see it. 



THE PILGRIM'S PROGRESS 185 

Bern. Here is a Silver-mine, and some digging in 
it for Treasure, if you will come, with a little pains 
you may richly provide for your selves. 

Hope, Then said Hopeful, let us go 

Hopeful 
see. tempted io 1:0, 

Chr. Not I, said Christian, I have i,'oidshim'^^ 
heard of this place before now, and 
how many there have been slain; and besides, that 
Treasure is a snare to those that seek it; for it 
hindereth them in their Pilgrimage. Then Christian 
called to Demas, saying, Is not the place dangerous? 
hath it not hindred many in their Pil- 
grimage. ^°^' ■*• ^^• 

Dem. Not very dangerous, except to those that 
are careless; but withal he blushed as he spake. 

Chr. Then said Christian to Hopeful, Let us not 
stir a step, but still keep on our way. 

Hope. / will warrant you, when By-ends comes 
up, if he hath the same invitation as -we, he will turn 
in thither to see. 

Chr. No doubt thereof, for his Principles lead him 
that way, and a hundred to one ^ but he dies there. 

Dem. Then Demas called again, saying, but will 
you not come over and see? 

Chr. Then Christian roundly ^ answered, saying, 
Demas, thou art an Enemy to the right 
ways of the Lord of this way, and hast roimVe^hup 
been already condemned for thine oa\ti ^"^^^' 
turning aside, by one of his IMajesties ^ ^ ^™' '^' ^°' 
Judges; and why seekest thou to bring us into the 



186 TEE PILGRIM'S PROGRESS 

like condemnation? Besides, if we at all turn aside, 
our Lord the King will certainly hear thereof, and 
W'ill there put us to shame, where we would stand 
wdth boldness before him. 

Demas cried again that he also was one of their 
fraternity; and that if they would tarry a little, he 
also himself w^ould walk with them. 

Chr. Then said Christian, what is thy name? is it 
not the same by the which I have called thee ? 

Dem. Yes, my name is Dcmas, I am the Son of 
AhraJiam. 

Chr. I know you, Gehazi w^as your great Grand- 
ly.. , father, and Judas your Father, and you 

2 King. 5. 20. ' *^ . 

Matth. 26. 14, have trod their steps : it is but a devilish 

15. ch. 27. ^ 

1, 2, 3, 5, 6. prank that thou usest : Thy Father was 

hanged for a Traitor, and thou deservest no better 
reward. Assure thy self, that when we come to the 
King, we will do him word of this thy behaviour. 
Thus they went their way. 

By this time By-ends and his Companions were 
B -ends oes comc again within sight, and they at the 

over to Demas. g^gt bcck WCUt OVCr tO DcmaS. NoW 

whether they fell into the Pit by looking over the 
brink thereof, or whether they went down to dig, or 
whether they were smothered in the bottom by the 
damps that commonly arise, of these things, I am not 
certain; but this I observed, that they never were 
seen again in the way. 
Then sang Christian, 



THE PILGRIM'S PROGRESS 187 

By-ends and Silver Demas both agree, 
One calls, the other runs that he may be 
A sharer in his Lucre, so these do 
Take up in this world, and no further go. 

Now I saw, that just on the other side of this Plain, 
the Pilgrims came to a place where stood 
an old Monument, hard by the Highway stmlgt^ ^ 
side, at the sight of which they were ^"^^^^^ ■ 
both concerned, because of the strangeness of the 
form thereof; for it seemed to them as if it had been 
a Woman transformed into the shape of a Pillar : ^ 
here therefore they stood looking, and looking upon 
it, but could not for a time tell what they should 
make thereof; at last Hopeful espied written above 
upon the head thereof, a writing in an unusual hand ; 
but he being no Scholar called to Christian (for he 
was learned) to see if he could pick out the meaning: 
so he came, and after a little laying of Letters to- 
gether, he found the same to be this, Remember Lot's 
Wife. So he read it to his fellow; after which they 
both concluded that that was the ^Pillar 
of Salt into which Lot's Wife was en. 19. 2. 
turned for her looking back with a covetous heart, 
when she was going from Sodom for safety. Which 
sudden and amazing sight gave them occasion of this 
discourse. 

Chr. Ah, my Brother, this is a seasonable sight, 
it came opportunely to us after the Invitation which 



188 THE PILGRIM'S FUOaUESS 

Demas gave us to come over to view the Hill Lucre, 
and had we gone over as he desired us, and as thou 
wast inclined to do (my Brother) we had for ought 
I know been made like this Woman a spectacle for 
those that shall come after, to behold. 

Hope, I am sorry that I was so foolish, and am 
made to wonder that I am not now as Lo^s Wife: 
for wherein was the difference 'twixt her sin and 
mine? she only looked back, and I had a desire to go 
see; let Grace be adored and let me be ashamed, that 
ever such a thing should be in mine heart. 

Clir, Let us take notice of what we see here for 
our help for time to come: This Woman escaped one 
Judgment; for she fell not by the destruction of 
8odo7n, yet she was destroyed by another; as we see, 
she is turned into a Pillar of Salt. 

Hope. True, and she may be to us both Caution 
and Example; Cautio7i, that we should shun her sin, 
or a sign of what Judgment will overtake such as 
shall not be prevented by this caution: So Korah, 
Dathan, and Ahiram, with the two hundred and fifty 
men, that perished in their sin, did also become 
Numb 26 *^ ^^gn. or Example to beware, but above 

^"- all, I muse at one thing, to wit how 

Demas and his fellows can stand so confidently yon- 
der to look for that treasure, which this Woman, but 
for looking behind her, after (for we read not that 
she stept one foot out of the way) was turned into 
a Pillar of Salt; specially since the Judgment which 
overtook her, did make her an Example, within sight 



THE PTLGKnriS PROGRESS 189 

of where they are : for the^^ cannot ehuse but see her, 
did they but lift up their eyes. 

Chr, It is a thing to be wondred at, and it argueth 
that their hearts are grown desperate in that case, 
and I cannot tell who to compare them to so fitly, as 
to them that pick Pockets in the presence of the 
Judge, or that will cut purses ^ under the Gallows. 
It is said of the men of Sodom, that tJiey were sinners 
^exceedingly, because they were sinners 
before the Lord; that is in his eye-sight, 
and notwithstanding the kindnesses that he had 
shewed them, for the Land of Sodoni was now like 
the *Garden of Eden heretofore. This 
therefore provoked him the more to 
jealousie and made their plague as hot as the fire of 
the Lo^d out of Heaven could make it. And it is 
most rationally to be concluded, that such, even such 
as these are, they that shall sin in the sight, yea and 
that too in despight of such examples that are set 
continually before them to caution them to the con- 
trary, must be partakers of severest Judgments. 

Hope. Doubtless thou hast said the truth, but 
what a mercy is it, that neither thou, but especially 
I am not made my self this example. This minis- 
treth occasion to us to thank God, to fear before him, 
and alwaj^s to remember Lot^s Wife. 

I saw then that they w^ent on their wa}^ to a pleas- 
ant River ; which David the King called a River. 
the River of God; but John, the River Psai. 65. 9. 
of the water of Life. Now their way Ezek.^47. 



190 THE PILGRIM'S PROGRESS 

lay just upon the bank of the River; Here there- 
fore Christian and his Companion walked with 
great delight; they drank also of the water of 
the River, which was pleasant and enlivening to 

their weary Spirits: Besides on the 
River. bauks of this River, on either side, were 

Ind leaves of Qreeu Tvces for all manner of Fruit ; and 
the Trees. ^j^^ Leaves they eat ^ to prevent Sur- 

feits,- and other diseases that are incident to those 
that heat their blood by Travels. On either side of 

the River was also a Meadow curiously 
A Meadozv beautified with Lillies ; and it was green 

m zifhich they , 

lie to sleep. all the year long : In this Meadow they 

rsa^.'i4."^3o! ^^y down and slept, for here they might 

lie down safely. When they awoke, 
they gathered again the Fruit of the Trees, and drank 
again of the water of the River: and then lay down 
again to sleep. Thus they did several days and 
nights. Then they sang. 



Behold ye how those Crystal Streams do glide, 
{To comfort Pilgrims) by the High-way side. 
The Meadows green; besides their fragrant smell, 
Yield dainties for them: and he that can tell 
What pleasant Fruit, yea. Leaves, these Trees do 

yield. 
Will soon sell all,^ that he may buy this Field. 

So when they were disposed to go on (for they 



TEE PILGRUVS PUOGRESS 191 

were not as yet at their Journeys end) they eat and 

drank, and departed. 

Now I beheld in my Dream that they had not 

journeyed far, but the River and the way, (for a 

time) parted, at which they were not a little sorry, 

yet they durst not go out of the way: Now the way 

from the River was rough, and their feet tender by 

reason of their Travels; So the Souls of 

the Pilgrims were much discouraged, he- ""^ ' ^^' '^' 

cause of the ivay. Wherefore still as they went on, 

they wished for better way. Now a little before them, 

there was on the left hand of the Road a Meadow,^ and 

a Stile - to go over into it and that 

Meadoiv is called By-path Meadow. Meadot. 

Then said Christian to his fellow, if this P«^ tempta- 
tion docs 
Meadow lieth along by our way-side, let 's ^^ake way for 

. another. 

go over into it. Then he went to the 
Stile to see, and behold a Path lay along by the way on 
the other side of the fence. 'Tis according to my 
wish, said ChristiaUy here is the easiest going; come 
good Hopefidy and let us go over. 

Hope. But hoiv if this Path should lead us out of 
ihe way? 

Chr. That's not like,^ said the other; look doth it 
not go along by the way side? so Hope- ^^^^^^ ^j^^.^_ 
ful being perswaded by his fellow, went tmns may lead 

J ^ r ^ 7 zveak ones out 

after him over the Stile. When they ofthezvay. 
were gone over, and were got into the Path they 
found it very easie for their feet ; and withal, they look- 
ing before them, espied a man walking as they 



192 THE PILGRIM'S PROGRESS 

did, (and his name was Vain-Confidence) so they 
called after him, and asked him whither that way 
* See what it ^^^ ^ ^® ^^^^ ^° *^^ Celestial Gate. *Look 
is too suddenly ^aid Christian, did not I tell you so? 

to fall tn with. ' •^ 

strangers. j^y -j^J^jg jq^ j^^y ggg ^g jjj.g right; SO 

they followed, and he went before them. But be- 
hold the night came on, and it grew very dark; so 
that they that went behind, lost the sight of him that 
went before. 

He therefore that went before {Vain-Confidence by 

name) not seeing the way before him, 

^^'^' ^ ' fell into a deep Pit, which was on pur- 

)he^vain-" '^ pose there made by the Prince of those 

gorioustn. grouuds to catch vain-glorious Fools 

withal, and was dashed in pieces with his fall. 

Now Christian and his fellow heard him fall. So 
they called to know the matter, but there was none 
Reasoning ^^ auswcr, Only they heard a groaning, 

between Then Said Hopefid, where are we now? 

Christian and '^ ■' ' 

Hopeful. Then was his fellow silent, as mistrust- 

ing that he had led him out of the way. And now 
it began to rain and thunder, and lighten in a very 
dreadful manner, and the water rose amain. 

Then Hopefid groaned in himself, saying, Oh that 
I had kept on my way! 

Chr, Who could have thought that this Path 
should have led us out of the way? 

Hope. I ivas afraid onH at the very first, and 
therefore gave you that gentle caution. I tvould have 
spoVc plainer, hut you are older than I. 



THE PILGRIM'S PROGRESS 193 

Ch7\ Good brother be not offended, *I am sorry I 
have brought thee out of the way, and 
that I have put thee into such emi- repentance for 

. -, T -r» ii i? • leading of his 

nent ^ danger ; pray my Brother torgive Brother out 
me, I did not do it of an evil intent. ^ * ^^ ^"^ " 

Hope. Be comforted, my Brother, for I forgive 
thee; and delieve too, that this shall be for our good. 

Chr. I am glad I have with me a merciful Brother : 
but we must not stand thus, let's try to go back 
again. 

Hope. But good Brother let me go before. 

Chr, No, if you please let me go first ; that if there 
be any danger, I may be first therein, because by m}^ 
means we are both gone out of the way. 

Hope. No said Hopeful, you shall not go first, for 
your mind being troubled may lead you out of the 
way again. Then for their encouragement they heard 
the voice of one saying. Let thine heart 
be toivards the High-way, even the way J^v. 31.21. 
that thou went est, turn again. But by Yan^^rlf" 
this time the waters were greatly risen ; 'thT^"oYack 
hy reason of which the way of going 
back was very dangerous. (Then I thought that it 
is easier going out of the way w^hen we are in, than 
going in when we are out.) Yet they adventured to 
go back; but it was so dark, and the flood was so 
high, that in their going back they had like to have 
been drowned ^ nine or ten times. 

Neither could they with all the skill they had get 
again to the Stile that nio-ht. AYherefore at last 



194 THE PILGRIM'S PROGRESS 

lighting under a little shelter, they sat down there 

till the day brake: But being weary, 

thfground^of they fell asleep. Now there was not 

espair. ^^^ from the place where they lay, a 

Castle called Douhting-Castle, the Owner whereof 

was Giant Despair, and it was in his grounds they 

were now sleeping; wherefore he getting up in the 

morning early, and walking up and down in his 

Fields, caught Christian and Hopeful 

He finds them aslccp iu his grouiids. Then with a 

in his ground ^ ^ 

themTo^^^^ g'nm and surly voice he bid them awake, 

g°"bting- and asked them whence they were? and 

what they did in his grounds? They 
told him that they were Pilgrims, and that they had 
lost their way. Then said the Gia^it, you have this 
night trespassed on me, by trampling in and lying 
on my Ground, and therefore you must go along with 
me. So they were forced to go, because he was 
stronger than they. They also had but little to say, 

for they knew themselves in a fault. 
The grievous- Tj^g Giant therefore drove them before 

ness of their 

Imprison- j^jni and put them into his Castle, into 

ment. ^ ^ 

^,^00 ^ very dark Dungeon,^ nasty and stink- 

irsal. 88. 1 8. 

ing to the Spirits of tliese two men : 
Here then they lay from Wednesday - Morning till 
Saturday Night without one bit of bread, or drop of 
drink, or light, or any to ask how they did : They were 
therefore here in evil case, and were far from friends 
and acquaintance. Now in this place Christian had 
double sorrow, because 'twas through his unadvised 



THE VILGRUrS PROGRESS 195 

Counsel that they were brought into this distress. 
Now Giant Despair had a AVife and her name was 
Diffidence: So when he was gone to bed, he told 
his Wife what he had done, to wit, that he had taken 
a couple of Prisoners, and cast them into his Dungeon, 
for trespassing on his Grounds. Then he asked her 
also what he had best to do further to them. So she 
asked what they were, whence they came, and whither 
they were bound? and he told her. Then she coun- 
selled him, that when he arose in the morning, ho 
should beat them without mercy: So when he arose, 
he getteth him a grievous Crab-Tree Cudgel, and 
goes down into the Dungeon to them, and there first 
falls to rating ^ of them as if they were dogs : although 
they gave him never a word of distaste ; ^^^ xhursda 
then he falls upon them, and beats them fm^ Despair 

^ ^ beats his 

fearfully, in such sort that they were Prisoners. 
not able to help themselves or to turn them upon the 
floor. This done he withdraws and leaves them, 
there to condole their misery, and to mourn under 
their distress: so all that day, they spent the time 
in nothing but sighs and bitter lamentations. The 
next night she talking with her Husband about them 
further, and understanding that they were yet alive, 
did advise him to counsel them to make away them- 
selves: So when morning was come, he goes to them 
in a surly manner, as before, and perceiving them to 
be very sore with the stripes that he had given them 
the day before; he told them, that since they were 
never like to come out of that place, their only way 



196 THE PILGRIM' 8 PROGRESS 

would be, forthwith to make an end of themselves; 
either with Knife, Halter or Poison : 
Giant Despair For why, Said he, should you chuse life, 
fo fei/ALm- seeing it is attended with so much bitter- 

''^''''- ness? But they desired him to let them 

go, with that he looked ugly upon them, and rushing 
to them, had doubtless made an end of them himself, 
but that he fell into one of his *fits; (for 
sometimes^ he sometimes in Sun-shiny weather fell 

^^^^ *^' into fits) and lost (for a time) the use 

of his hand: wherefore he withdrew and left them, 
(as before) to consider what to do. Then did the 
prisoners consult between themselves, whether 'twas 
best to take his counsel or no: and thus they began 
to discourse. 

Chr. Brother, said Christian; *what shall we do? 

the life that we now live is miserable: 

bruited? foi' my part, I know not whether is 

best, to live thus, or die out of hand. 

* job7. IS. m^j^y ggr^^i chuseth strangling rather than 
life: and the Grave is more easie for me than this 
Dungeon: shall we be ruled by the Giant? 

Hope. Indeed our present condition is dreadful, 

* Ho efui ^^^^ death would be far more welcome to 
comforts him. me thmi thus for ever to abide: but yet 
let us consider, the Lord of the countrey to which we 
are going, hath said, Thou shalt do no Murther, no 
not to another mans person; much more then are we 
forbidden to take his counsel to hill our selves. Be- 
sides he that kills another, can but commit murder 



THE PILGRIM'S PROGRESS 197 

upon his l)ody; hut for one to kill himself^ is to kill 
body and soul at once. And moreover, my Brother, 
thou talkest of ease in the Grave, hut hast thou for- 
gotten the Hell whither for certain the murderers go? 
for no murderer hath eternal life, &c. And let us 
consider again, that all the Law is not in the hand of 
Giant Despair: Others, so far as I can understand, 
have been taken hy him, as well as we; and yet have 
escaped out of his hand: Who knotvs, hut that God 
that made the World, may cause that Giant Despair 
may die; or that, at some time or other, he may forget 
to lock us in; or, hut he may in a short time have 
another of his fits before us, and may lose the use of 
Iris limbs; and if ever that shoxdd come to pass again, 
for my part, I am resolved to pluck up the heart of a 
man, and to try my utmost to get from under his 
hand. I teas a fool that I did not try to do it before, 
but hotvever, my Brother, let's be patient, and endure 
a ivhile; the time may come that may give us a happy 
release: but let us not he our own murderers. With 
these words. Hopeful at present did moderate the 
mind of his Brother; so they continued together {in 
the dark) that day in their sad and doleful condition. 
Well towards Evening the Giant goes down into 
the Dungeon again, to see if his Prisoners had taken 
his counsel; but when he came there, he found them 
alive ; and truly, alive was all : for now, what for want 
of Bread and Water, and by reason of the wounds 
they received when he beat them, they could do little 
but breatli: But T say, he found them alive; at which 



198 THE PILGRIM'S PEOGRESS 

he fell into a grievous rage, and told them, That see- 
ing they had disobeyed his counsel, it should be worse 
with them than if they had never been born. 

At this they trembled greatly, and I think that 
Christian fell into a S wound ; ^ but coming a little to 
himself again they renewed their discourse about the 

* Christian Giaut's couuscl ; and whether they had 
still dejected. ^gg^ ^^kc it or uo. *Now Christian 
again seemed to be for doing it, but Hopeful made 
his second reply as followeth. 

Hope. *My Brother, said he, rememhrest thou not 
how valiant thou hast been heretofore? 

* Hopeful Apollion could not crush thee, nor could 

comforts him ^ ' 

cigain by call- ^n fjiQ^f thoii didst hear or see, or feel in 

tng former ' ■' 

things to re- fj^^ Valletj of the shadow of death: what 

membrance. . 

hardship, terror and amazement hast 
thou already gone through, and art thou now nothing 
hut fears? Thou seest that I am in the dungeon with 
thee, a far weaker man hy nature, than thou art: Also 
this Giant has wounded me as well as thee; and hath 
also cut off the Bread and Water from my mouth; and 
with that I mourn without the light; But let's exercise 
a little more patience, Bememher how thou plaidst 
the man at Vanity Fair, and wast neither afraid of the 
Chain or Cage; nor yet of bloody Death; Wherefore 
let us (at least to avoid the shame, that becomes not a 
Christian to be found in) bear up with patience as 
well as we can. 

Now night being come again, and the Giant and his 
AVife being in Bed, she asked him concerning the 



THE PILGRIM'S PROGRESS 199 

Prisoners, and if they had taken his counsel : To which 
he replied, They are sturdy Rogues, they chuse rather 
to bear all hardship, than to make away themselves. 
Then said she, take them into the Castle-yard to mor- 
row and shew them the Bones and Skulls of those that 
thou hast already dispatched, and make them believe 
e're a week comes to an end, thou also wilt tear them 
in pieces as thou hast done their fellows before them. 
So w^hen the morning was come, the Giant goes 
to them again: and takes them into the Castle-yard, 
and shews them, as his Wife had bidden him. 
*These, said he, were Pilgrims, as you 
are, once, and they trespassed in my *OnSaturday 
grounds, as you have done, and when I ^l^^"i^^,f ^'"''^ 
thought fit, I tore them in pieces; and so would puii 

. . them m pieces. 

withm ten days I will do you. Get you 
down into your den again ; and with that he beat them 
all the way thither : they lay therefore all day on 
Saturday in a lamentable case, as before. Now when 
night was come, and when Mrs. Diffidence and her 
husband, the Giant, were got to bed, they began to 
renew their discourse of their Prisoners; and withal 
the old Giant wondred that he could neither by his 
blows nor counsel, bring them to an end. And with 
that his wife replied, I fear said she, that they live 
in hopes that some wdll come to relieve them, or that 
they have pick-locks ^ about them, by the means of 
which they hope to escape. And sayst thou so, my 
dear, said the Giant, I will therefore search them in 
the morning. 



200 *THE PILGRIM'S PROGRESS 

Well, on Saturday about midnight they began to 
pray and continued in prayer till almost break of 
day. 

Now a little before it was day, good Christian, as 
one half amazed, brake out in this passionate speech, 
What a fool (quoth he) am I, thus to lie in a stinking 
Dnngeon ivhen I may as well walk at liberty? I have 
a Key in my bosom, called Promise, that 
christian'5 ivUl, (/ am persivaded) open any Lock 

Promise, opens in Doubting-Castlc. Then said Hopefid, 
Sfubting-*'* That's good news; good Brother, pluck 

Castle 

it out of thy bosom and try. Then 
Christian pulled it out of his bosom, and began to try 
at the Dungeon door, whose bolt (as he turned the 
Key), gave back, and the door flew open ^ with ease, 
and Christian and Hopeful both came out. Then he 
went to the outward door, that leads into the Castle- 
yard, and with his Key opened that door also. After 
he went to the Iron-gate, for that must be opened 
too, but that Lock went damnable - hard, yet the Key 
did open it: then they thrust open the gate to make 
their escape with speed; but that gate as it opened 
made such a cracking, that it waked Giant Despair, 
who hastily rising to pursue his Prisoners, felt his 
limbs to fail, for his fits took him again, so that he 
could by no means go after them. Then they went 
on, and came to the Kings High-way; and so were 
safe, because they were out of his Jurisdiction. 

Now when they were gone over the Stile, they began 
to contrive with themselves what they should do at 



THE PILGRUrS PROGRESS 201 

that Stile, to prev.ent those that shall come after from 
falling into the hands of Giant Despair. 
So they consented ^ to erect there a *Pil- crcctc/by 
lar, and to engrave upon the side thereof and /n/" 
this Sentence, ot'er this Stile is the way 
to Doubting-Castle, which is kept by Giant Despair, 
who despiseth the King of the Celestial Country, and 
seeks to destroy the Holy Pilgrims. Many therefore 
that followed after, read what was written, and es- 
caped the danger. This done, they sang as follows. 

Out of the ivay tve went, and then %ve found 
What Hwas to tread upon forbidden ground, 
And let them that come after have a care 
Lest they for trespassing, his Prisoners are, 
Whose Castle's Doubting, and whose name^s Despair. 

They went then till they came to the delectable 
Mountains, which Mountains belong to rite deiectabi 
the Lord of that Hill of which we have Mountains. 
spoken before; so they went up to the Mountains to 
behold the Gardens and Orchards, the Vineyards 
and Fountains of Water; where also they drank 
and washed themselves, and did freely 
eat of the Vineyards. Now there was frfJiied^in%ie 
on the tops of these Mountaines Shep- ^'^""^«^"^- 
herds feeding their flocks, and they stood by the High- 
way-side. The Pilgrims therefore went to them, and 
leaning upon their staves; (as is common with weary 
Pilgrims, when they stand to talk with any by the 



\ 



202 THE PILGRIM'S PROGRESS 

way,) they yskecl, ^ Whose delectable Mountains are 

^ ,,. ,, .,, these ; and whose be the sheep that feed 

* I alk'S with ' '■ ^ 

the Shepherds. upon them? 

Shep. These Mountains are Immanuels Land, and 
they are within sight of his City ; and the Sheep also 
are his ; and he laid down his life for them. 

Chr. Is this the way to the Celestial Cityf 

Shep. You are just in your way. 

Chr. How far is it thither f 

Shep. Too far for any, but those that shall get 
thither indeed. 

Chr. Is the way safe or dangerous? 

Shep. Safe for those for whom it is to be safe, but 

Transgressors shall fall therein. 
OS. 14. 9. Qjjj^^ j^ there in this place any re- 

lief e for Pilgrims, that are weary and faint in the 
way ? 

Shep. The Lord of these Mountains hath given us 
a charge, not to be forgetful to enter- 
e .13-1,2. ^^^^ strangers; Therefore the good of 
the place is before you. 

I also saw in my dream, that when the Shepherds 
perceived that they were way-faring men, they also 
put questions to them (to which they made answer 
as in other places) as whence came you? and how 
got you into the way ? And by what means have you 
so persevered therein? For but few of them that 
begin to come hither, do shew their faces on these 
Mountains. But when the Shepherds heard their an- 
swers, ])eing pleased therewith, thej^ looked very lov- 



TEE PILGRIM'S PROGRESS 203 

ingly upon them, and said, * Welcome to the delectable 

Mountains. * The Shep- 

The Shepherds, I say, whose names ^Zm."""^"""" 
were Knowledge, Experience, Watchfid, The Names 
and Sincere, took them by the hand, and shepherds. 
had them to their Tents, and made them 
partake of that which was ready at pres- 
ent. They said moreover. We would that you should 
stay here a while, to be acquainted with us, and yet 
more to solace your selves with the good of these 
delectable IMountains. They then told them, that they 
were content to stay; and so they went to their rest 
that night, because it was very late. 

Then I saw in my Dream, that in the Morning, The 
Shepherds called up Christian and Hopefid to walk 
with them upon the Mountains: So they went forth 
with them, and walked a while, having a pleasant 
prospect on every side. Then said the Shepherds 
one to another, shall we shew these Pilgrims some 
*wonders? so when they had concluded 
to do it, they had them first to the top sure wonders. 
of an Hill called Error, ^ which was very The mountain 
steep on the farthest side, and bid them 
look down to the bottom. So Christian and Hopeful 
looked down, and saw at the bottom several men, 
dashed all to pieces by a fall that they had from the 
top. Then said Christian, what meaneth this? The 
Shepherds answered, have you not heard of them that 
were made to err, by hearknino- to ^Bii- * ^. 
meneus and Philetus, as concerning the ^"' ^^- 



204 THE pilgrim: H PROOHPJSS 

inith of the Resurrection of tlie body? They an- 
swered, yea. Then said the Shepherds, those that 
you see lie dashed in pieces at the bottom of this 
Mountain, are they, and they have continued to this 
day unburied (as you see) for an Example to others 
to take heed how they clamber too high, or how they 
come too near the brink of this Mountain. 

Then I saw that they had them to the top of 
another Mountain, and the name of that 

* Mount 

Caution. \^ ''^'Caution, and bid them look afar oft : 

which when they did, they perceived, as they thought, 
several men walking up and down among the Tombs 
that were there. And they perceived that the men 
were blind because they stumbled sometimes upon 
the Tombs, and because they could not get out from 
am(mg them. Then said Christiany what means 
this? 

The Shepherds then answer 'd, did you not see a 
little below these Mountains, a Stile that led into a 
Meadow, on the left hand of this way? They an- 
swered. Yes. Then said the Shepherds from that 
Stile there goes a path that leads directly to Doubl- 
ing-Castle, which is kept by Gy ant-Despair, and these 
men (pointing to them among the Tombs) came once 
on Pilgrimage, as you do now, even till they came to 
that same Stile. And because the right way was 
rough in that place, they chose to go out of it into 
that meadow, and there were taken by Giant -Despair, 
and cast into Donhting -Castle: where after they had 
a while been kept in the Dungeon, he at last did i)nt 



THE PILGBUrS PROGRESS 205 

out their eyes, and led them among those Tombs, 
where he has left them to wander to this very day: 
that the saying of the wise man might be fulfilled, 
He that ivandereth out of the way of 
understanding, shall remain in the Con- 
gregation of the dead. Then Christian and Hopeful 
looked upon one another, with tears gushing out ; but 
yet said nothing to the Shepherds. 

Then I saw in my Dream, that the Shepherds had 
them to another place in a Bottom, where was 
a door in the side of a hill: and they opened the door, 
and bid them look in : They looked in therefore, and 
saw that within it was very dark and smoaky; they 
also thought, that they heard there a rumbling noise, 
as of fire, and a cry of some tormented, and that they 
smelt the scent of Brimstone. Then said Christian, 
what means this? The Shepherds told ^^ ^^ 
them, this is a By-way to Hell, a way that ^^ ^^^^• 
Hypocrites go in at ; namely such as sell their Birth- 
right with Esau; ^ such as sell their Master with 
Judas; - such as blaspheme the Gospel, with Alex- 
ander; " and that lye and dissemble, with Ananias 
and Saphira * his Wife. 

Hope. Then said Hopeful to the Shepherds, / pcr- 
ceive that these had on them, even every one a shew 
of Pilgrimage, as we have now; had they not? 

Shep. Yea, and held it a long time too. 

Hop. How far might they go on in Pilgrimage in 
their day; since they notwithstanding were thus mis- 
erably cast away? 



206 THE PILGBnrS PROGRESS 

She p. Some further, and some not so fur as these 
Mountains. 

Then said the Pilgrims, one to another, we had need 
to cry to the strong for strength. 

Shep. Ay, and you will have need to use it when 
you have it too. 

By this time the Pilgrims had a desire to go for- 
wards, and the Shepherds a desire they should: so 
they walked together towards the end of the Moun- 
tains. Then said the Shepherds one to another: Let 
us here shew to the Pilgrims the Gates of the Celestial 
City, if they have skill to look through 
WdsPer^' ^^^ *Perspective Glass.^ The Pilgrims 

spective-Giass. then loviugly accepted the motion: so 
Clear ^'^^ they had them to the top of an high 

Hill, called ^Clem% and gave them their 
glass to look. 

Then they essayed to look, but the remembrance 
of that last thing that the Shepherds had shewed 
them, made their hands shake; by means of which 
The fruits of impediment they could not look steddily 
servile fear. through the glass, yct thought they saw 

something like the Gate, and also some of the Glory 
of the place. Then they went away and sang this 
Song. 

Thus hy the Shepherds Secrets are reveaVd. 
Which from all other men are kept conceaVd: 
Come to the Shepherds then, if you woidd see 
Things deep, things hid, and that mysterious he. 



TEE PILGRIM'S PROGRESS 207 

When they were about to depart, one of the Shep- 
herds gave them a Note of the Way. ^ ^ two-fou 
Another of them hid them ^beware of Caution. 
the Flatterer. The third bid them take heed that 
they sleep not upon the Inchanted Ground. And the 
fourth bad them God speed. So I awoke from my 
Dream. ^ 

And I slept, and dreamed again, and saw the same 
two Pilgrims going down the Mountains along the 
High-way, towards the City. Now a little below 
these Mountains on the left hand, lieth the Coun- 
try of Conceity from which Country 
there comes into the way, in which the o/concekr^ 
Pilgrims walked, a little crooked Lane. Taml igno-'' 
Here therefore they met with a very 
brisk Lad, that came out of that Country; and his 
name was Ignorance. So Christian asked him, from 
what Parts he came, and whither he was going? 

Ign. Sir, I was born in the Country that lieth off 
there, a little on the left hand; and am 
going to the Celestial City. christian «;u/ 

° ® *^ Ignorance 

Chr. But how do you think to get have some 
in at the Gate, for you may find some 
difficulty there? 

Ign. As other good people doth, saith he. 

Chr. But what have you to shew at that Gate, that 
may cause that the Gate shoidd be opened to you? 

Ign. I know my Lord's will, and have been a good 
Liver; I pay qyqtj man his own; I The ground 
pray, fast, pay Titlies, nnd give Alms, j/olr"''''""'" 



208 THE PILGRIM'S PROGRESS 

and have left my Country for whither I am going. 
Chr But thou earnest not in at the Wicket-gate 
that is at the head of this way; Thou earnest in hither 
through that same crooked Lane, and therefore I fear, 
however thou maist think of thy self, when the reck- 
oning day shall come, thou wilt have laid to thy 

charge, «'«* <''«« «'•* « ^^^"^ "'"^ " ^''*^"'' ''' "' 

getting admittance into the City. 
Ign. Gentlemen, ye be utter strangers to me 1 
know you not; be content to fol- 
S.f :L'°/.« low the Religion of your Country, and 
he is fool. J ^in follow the Religion of mme. i 

hope all will be well. And as for the Gate that you 
talk of all the world knows that that is a great way 
oft of our Country. I cannot think that any man 
in all our parts doth so much as know the way to 
if nor need they matter whether they do or no, since 
we have, as you see, a fine pleasant green Lane that 
comes down from our Country the next way into the 

'"when Christian saw that the man was wise in his 
own conceit, he said to Hopeful, whisperingly, <feere 
is more hopes of a Fool than of him. And said more- 
over, when he that is a Fool walketh hy the way Us 
wisdom faileth him, and he saith to 
Proy.26. .2. everyone that he is a fool. 

o-ZZrry What, shall we talk farther with him, 

"ToaVoZ? or out-go him at present, and so leave 
him to think of what he hath heard already, and 



TEE PILGRIM'S PROGRESS 209 

tlu^n stop again for him afterwards, and see if by 
degrees we can do any good by him? 
Then said Hopeful, 

Let Ignorance a little while now muse 
On what is said, and let him not refuse 
Good, Counsel to embrace, lest he remain 
Still ignorant of What's the chief est gain. 
God saith, these that no understanding have, 
{Although he made them) them he will not save. 

TFope. He further added, it is not good, I think, 
to say to him all at once ; let us pass him bj^ if you 
will, and talk to him anon even as he is able to bear 
it. 

So they both went on and Ignorance he ^ came 
after. Now when they had passed him a little way 
they entred into a very dark Lane, where they met 
a man whom seven Devils had bound ^, , 

Mat. 12. 45. 

wn'th seven strong Cords, and were car- ^'o^- s- 22. 
ryiiio- him back to the door that they saw on the side 
of llie Hill: Now good Christian began to tremble, and 
so did Hopeful his Companion: Yet as the Devils led 
away the man. Christian looked to see 
if he knew him, and he thought it might Hon ofdnT 
be one Turn-away that dwelt in the "m-^way. 
Town of Apostacy. But he did not perfectly see his 
face; for he did hang his head like a Thief that is 
found. But being gone past, Hopeful looked after 



210 THE PILGRIM'S PROGRESS 

him, and espied on his back a paper with this In- 
scription, Wa7iton ^ Professor, and 
teiiethhis damnable Apostate. Then said Chris- 

a^storTof tian to his Fellow, Now I call to remem- 

brance that which was told me of a 
thing that happened to a good man hereabout. The 
name of the man was Little faith, but a good man, 
and he dwelt in the Town of Sincere. The thing was 
this; At the entring in of this passage, there comes 
down from Broad-way-gate a Lane, called Dead-man's 
Broad-wa Lane ^ so called because of the Murders 

Dead-man's ^^^^ ^^® commouly douc there. And 

L^"^- this Little-faith going on Pilgrimage, 

as we do now, chanced to sit down there and slept. 
Now, there happened at that time to come down the 
Lane from Broad-way-gate, three sturdy Rogues ; and 
their names were Faint-heart, Mistrust, and Guilt, 
(three Brothers) and they espying Little-faith where 
he Avas, came gallopping up with speed. Now the 
good man was just awaked from his sleep, and was 
getting up to go on his Journey. So they came up 
all to him, and with threatning lan- 
robbedby guagc bid him stand. At this Little- 

iviis"rusTi' ' Faith looked as white as a clout,^ and 

"* ** had neither power to fight or fly. Then 

said Faint-heart deliver thy purse; but he making 
no haste to do it, (for he was loth to lose his 
Money) Mistrust ran up to him, and thrusting his 
hand into his Pocket, pulled out thence a bag of 
Silver. Then he cry'd out Thieves, Thieves. With 



THE PILGRIM'S PROGRESS 211 

that Guilt witli a great Club that was in his hand 
struck Little-Faith on the head, and with that blow 
fell'd him flat to the ground, where he jh.y getaway 
lay bleeding as one that would bleed to ^^nofk'7him'^ 
death. All this while the Thieves stood d^'^^- 
by. But at last, they hearing that some were upon the 
Road, and fearing least it should be one Great-Grace 
that dwells in the City of Good-confidence, they betook 
themselves to their heels and left this good man to 
shift for himself, w^ho getting up made shift to scram- 
ble on his way. This was the story. 

Hope. But did they take from him all that ever 
he had? 

Chr. No: The place where his Jewels were, they 
never ransack 'd; so those he kept still. 
But as I was told, the good man was Littie-Faitii 

' ^ lost not Ins 

much afflicted for his Loss, for the best things. 

Thieves got most of his spending^ i Pet. 4.18. 

money. That w^hich they got not (as I fol^^e'/tV^^^ 

said) were Jewels; also he had a little teg to his 

' ' Journies end. 

odd money left, but scarce enough to 
bring him to his Journies end; nay (if I was not mis- 
informed) he w^as forced to beg as he went, to keep 
himself alive, (for his Jewels he might not sell.) But 
beg, and do what he could, he went (as we say) with 
many a hungry 'belly, the most part of the rest of the 
way. 

Hope. But is it not a wonder they got not from 
him his Certificate, hy which he was to receive his 
admittance at the Celestial Gatef 



212 THE PILGRnrS PROGRESS 

C/n\ 'Tis a wonder, but they got not that; though 
,, , ,, , tliey mist it not through any good eun- 

Mc kept not . " " 

his best things ning of his, for he being dismayed with 

bv his own ... o ./ 

cunning. their comuig upon him, had neither 

2 Tim. 1. 14. power nor skill to hide any thing, so 
'twas more by good providence, than by his endeavour 
that they mist of that good thing. 

Hope. But it must needs be a comfort to him that 
they got not his Jewels from him? 

Chr. It might have been great comfort to him, 
had he used it as he should: but they 

^ '^'^' that told me the story, said that he made 

but little use of it all the rest of the way ; and that 
because of the dismay that he had in the taking away 
his money: Indeed he forgot it a great part of the 
rest of his Journey; and besides, when at any time 
it came into his mind and he began to be comforted 
therewith ; then would fresh thoughts of his Loss come 
again upon him, and those thoughts would swallow 
up all. 

He is Pitied Hopc. Alttss, poov man! this could not 

by both. jjif^f; 5g ^ great grief unto himf 

Chr, Grief ! ay, a Grief indeed ! would it not have 
been so to any of us, had we been used as he, to be 
robbed and wounded too, and that in a strange place, 
as he was? 'Tis a wonder he did not die with grief, 
poor heart ? ^ I was told that he scattered almost 
all the rest of the way with nothing but doleful and 
bitter Complaints. Telling al§o to all that overtook 
him, or that he overtook in the way as he went, where 



TEE PILGRIM'S PBOGRESS 213 

he was robbed, and how, who they were that did it, 
and what he lost; how he was wounded, and that he 
hardly escaped with life. 

Hope. But His a wonder that his necessity did not 
put him upon selling, or pawning some of his Jewels, 
that he might have wherewith to relieve himself in his 
Journey. 

Chr. Thou talkest like one upon whose head is the 
shell ^ to this very day : For what should he pawn 
them? or to whom should he sell them? In all that 
T'ountry, where he was robbed, his Jewels were not 
accounted of; nor did he want that relief, which 
could from thence be administred to 
him. Besides, had his Jewels been miss- snibbetu^his 
ing at the Gate of the Celestial City, he unaZnsId 
had (and that he knew well enough) ^^^'^ ^"^' 
been excluded from an Inheritance there; and that 
would have been worse to him, than the appearance, 
and villainy of ten thousand thieves. 

Hope. 'Why art thou so tart, my Brother? Esau 
sold his Birth-right, and that for a mess 
of Pottage; and that Birth-right was 
his greatest Jeivel. And if he, why might not Little- 
faith do so too? 

Chr. Esau did sell his Birth-right indeed, and so 
do many besides, and by so doing ex- 
clude themselves from the chief Bless- ab?ulEsau^and 
ing, as also that Caitiff^ did. But you ^^^''^'■^^'''^■ 
must put a difference betwixt Esau and Little-Faith, 
and also betwixt their Estates. Esau's Birth-right 



214 TEE PILGRUrS PROGRESS 

was Typical,^ but Little Faith's Jewels were not so. 

Esau's belly was his God, but Little 
rMTyhis Faith's belly was not so. Esau's want 

lay in his fleshly Appetite, Little Faith's 
Gen. 23. 2,2. ^-^ ^^^ ^^^ Besidcs Esau could see no 

further than to the fulfilling of his Lust; /or / am 
at the point to die, said he, and what good ivill this 
Birth-right do mef But Little-Faith, though it was 
his lot to have but a little faith, was by his little faith 
kept from such extravagancies, and made to see and 
prize his Jewels more, than to sell them as Esau did 
^S3.vi never ^^^ Birth-right. You read not any 

had Faith. where that Esau had Faith, no not so 

much as a little: Therefore no marvel, if where the 
flesh only bears sway (as it will in that man where 
no Faith is to resist) if he sells his Birth-right, and 
his Soul and all, and that to the Devil of Hell ; for it 
is with such, as it is with the Ass, Who 
er.2.24. ^^^ j^^^ occasion cannot he turned aivay. 

AVhen their minds are set upon their Lust, they will 
have them whatever they cost. But Little-Faith was 
I ittie faith ^^ another temper, his mind was on 

could not live things Diviuc ; his livelihood was upon 

upon Esau\s ° ' -^ 

Pottage. things that were Spiritual and above: 

Therefore to what end should he that is of such a 
temper sell his Jewels (had there been any that would 
have bought them) to fill his mind with empty 
things? Will a man give a penny to 

A comparison ^ ox-./ 

Tu?tfe-Doi4 ^^^ ^^^^ belly with hay: or can you per- 

and the Crow. gwade the TurtU Dove to live upon Car- 



THE PILGRIM'S PROGRESS 215 

rion like the Crowf Though faithless ones can for 
carnal lusts, pawn or morgage, or sell what they 
have, and themselves outright to boot; yet they that 
have Faith, Saving-Faith, though but a little of it, 
cannot do so. Here therefore, my Brother, is thy 
mistake. 

Hope. I acknowledge it; hut yet your severe re- 
flection had almost made me angry. 

Chr. "Why, I did but compare thee to some of the 
Birds that are of the brisker sort, who will run to 
and fro in untrodden Paths with the shell upon their 
heads; but pass by that, and consider the matter un- 
der debate, and all shall be well betw^ixt thee and me. 

Hope. But Christian, these three fellows, I am 
perswaded in my heart, are hut a company of Cow- 
ards: would they have run else think you, as they did 
at the noise of one that was coming on ^^^ ^^^j 
the Road? Why did not Little-faith swaggers. 
pluck up a greater heart? He might methinks have 
stood one hrush^ with them, and have yielded when 
there had heen no remedy? 

Chr, That they are Cow^ards, many have said, but 
few have found it so in the time of 
Tryal. As for a great Heart, Little- ffJ,%cod 
Faith hath none; and I perceive by Z^bututtYf- 
thee, my Brother, hadst thou been the wfLve 
man concerned, thou art but for a brush, "7''^ courage 

' ' wiien out, 

and then to vield. And verily, since this ^^'«" ^'^'^" 

•^ ' we are m. 

in the height of thy stomach ^ now^ they 

are at a distance from us, should they appear to thee, 



216 THE PILGRIM'S PROGRESS 

as they did to him, they might put thee to sccoud 
thoughts. 

But consider agaiu, they are but Journeymen 
Thieves/ they serve under tlie King of the Bottom- 
less-pit; who if need be, will come to their aid him- 
self, and his voice is as the roaring of 
Christian ^ LioH. I my sclf havc been engaged 

'expe^^ln as this Little-Faith was, and I found it 
this case. .^ terrible thing. These three Villains 

set upon me, and I beginning like a Christian to re- 
sist, they gave but a call, and in came their Master : 
I would, as the saying is, have given my Life for a 
penny,^ but that, as God would have it, I was cloathed 
with Armour of Proof. Ay, and yet though I was so 
harnessed, I found it hard work to quit my self like 
a man ; no man can tell what in that combat attends 
us, but he that hath been in the battle himself. 

Hope. Well, hut they ran you see, when they 
did but suppose that one Great-Grace was in the 
way. 

Chr. True, they have often fled, both they and 
their Master, when Great-Grace hath appeared, and no 
The Kin 's marvcl, for he is the King's Champion: " 

Champion. g^^t I tro, you will put somc difference 

between Little-Faith and the King's Champion f all the 
King's Subjects are not his Champions, nor can they, 
w^hen tryed, do such feats of War as he. Is it meet 
to think that a little Child should handle Goliah as 
David did ? or that there should be the strength of an 
Ox in a Wrenf Some are strong, some are weak; 



THE FILGEIM'S PBOGREISS 217 

some have great Faith, some have little ; this mau was 
oue of the weak, and therefore went to the walls. ^ 

Hope. / would it had been Great-Grace /or their 
sakes. 

Chr. If it had been he, he might have had his 
hands full, for I must tell you, that though Great- 
Grace is excellent good at his Weapon, and has, and 
can, so long as he keeps them at Swords-point, do 
well enough with them; yet if they get within him,- 
even Faint-heart, Mistrust, or the other, it shall go 
hard but that they will throw up his heels,^ 
And when a man is down, you know what can he 
do? 

Whoso looks well upon Great-Grace's face, shall 
see those Scars and Cuts here that shall easily give 
demonstration of what I say. Yea, once I heard that 
he should say,* (and that when he was in the Com- 
bat) ive despaired even of life: How did those sturdy 
Rogues and their Fellows make David groan, mourn, 
and roar? Yea, Heman^ and Hezekiah^ too, though 
Champions in their days, were forced to bestir them, 
when by these assaulted; and yet, notwithstanding, 
they had their Coats soundly brushed by them. Pe- 
ter upon a time would go try what he could do ; but 
though some do say of him that he is the Prince of 
the Apostles, they handled him so, that they made 
him at last afraid of a sorry Girl.'^ 

Besides, their King is at their whistle,^ he is never 
out of hearing ; and if at any time they be put to the 
worst, he if possible comes in to help them: And of 



218 TEE PILGRIM'S PROGRESH 

him it is said, Tke Sword of him that laycth at him 
cannot hold; the Spear, the Dart, nor 
Leviathan'^ t^G Htthergeon;^ he esteemeth Iron as 

sturdmess. Straw, and Brass as rotten Wood, The 

Arroip cannot make him fly, sling-stones are turned 
'with him into stuhhle; Darts are counted as stuhhle, 
he laugheth at the shaking of a Spear, What can a 
man do in this case? 'Tis true, if a man could at 
every turn have Job's Horse, and had skill and cour- 
age to ride him, he might do notable things. Eor 
his Neck is cloathed with Thunder; he 

^Thelxcln'ent ^^'^^^ ^^^^ ^^ afraid as the Grashopper; 
Metal that is fji^ Qlorif of Ms Nostrils is terrible; he 

%n Job's Horse. "{ ' , , -* . 

paweth in the Valley, rejoyceth in his 
Strength, and goeth out to meet the Armed Men. 
He mocketh at fear and is not affrighted, neither 
turneth hack from the Sword. The Quiver ratleth 
against him, the glittering Spear and the Shield. 
He swallows the ground with fierceness and rage, 
neither believes he that it is the sound of the trumpet. 
He says, among the Trumpets, Ha, ha, and he smelleth 
the Battle afar off, the Thundring of the Captains, 
and the shoutings. 

But for such Footmen ^ as thee and I are, let us 
never desire to meet with an Enem3^ nor vaunt as if 
we could do better, when we hear of others that they 
have been foiled, nor be ticlded at the thoughts of 
our own manhood ; for such commonly come by the 
worst when tried. Witness Peter, of whom I made 
mention before: He would swagger ay he would: He 



TEE PILGEUrS PROGRESS 219 

would, as his vain mind prompted him to say, do 
better, and stand more for his Master than all men: 
But who so foiled and run down by those Villains 
as he? 

When therefore we hear that such Robberies are 
done on the King's High- way, two things become us 
to do First, to go out harnessed, and to be sure to 
take a shield with us: For it was for want of that, 
that he that laid so lustily at Leviathan ^ could not 
make him yield. For indeed, if that be wanting, he 
fears us not at all. Therefore he that had skill hath 
said, Above all take this Shield of Faith, 
wherewith ye shall he able to quench ^ ^^' 
all the fiery darts of the wicked. 

'Tis good also that we desire of the King a Convoy, 
yea that he will go with us himself. 
This made David re Joyce, when in the have a Convoy. 
Valley of the shadow of death; and Exod.33. 15. 
Moses was rather for dying where he stood, than to 
go one step without his God. O my Brother, if he 
will but go along with us, what need we 
be afraid of ten thousands that shall 7. 8.' ' ' ' 
set themselves against us ; but without ^^^^- ^7- 1, 2. 
him, the proud helpers fall under the ^^^' ^°' "** 
slain. 

I for my part have been in the fray before now, 
and though (through the goodness of him that is 
best) I am as you see alive: yet I cannot boast of 
any Manhood, glad shall I be, if I meet with no more 
such brunts : - though I fear we are not got beyond 



220 THE PILGRIM'S PROGRESS 

all danger. However, since the Lion and the Bear ^ 
hath not as yet devoured me, I hope God will also 
deliver us from the next uncircumcised Philistines. 
Then Sang Christian^ 

Poor Little-Faith! hast been among the Thieves? 
Wast rohh^df remember this who so believes, 
And get more Faith; then shall you Victors be 
Over ten thousand, else scarce over three. 

So they went on, and Ignorance followed. They 
. , went then till thev came at a place, 

Anay and " ^ 

"'^''y- Avhere they saw a way put it self into 

their way, and seemed withal to lie as streight as the 
way which they should go; and here they knew not 
which of the two to take, for both seemed streight 
before them, therefore here they stood still to con- 
sider. And as they were thinking about the way, be- 
^, p, ,, hold, a man of black flesh but covered 

The Flatterer ' 

finds them. ^yith a vcry light Robe, came to them 

and asked them why they stood there? They an- 
swered, they were going to the Celestial City, but 
knew not which of these ways to take. Follow me, 
said thr^ man, it is thither that I am going. So they 
followed him in the way that but now came into the 
road, which by degrees turned and 
chnstian and tumcd them SO from the Citv that 

Ins fello'ii' 

deluded. w^^y desired to go to, that in little time 

They are taken their faccs wcrc tumcd away from it; 

i>i a het. _ * 

yet they followed Jiim. But by and by, 



TEE PILO TRIM'S PROGRESS 221 

before they were aware he led them within the com- 
pass of a Net, in which they were both so iutangh^d, 
that they knew not what to do; and with that Un 
white rohe fell off the black man^s back: then they 
saw where they were. Wherefore there they hiy cry- 
ing some time, for they could not get themselves out. 

Chr. Then said Christian to his fellow. Now do I 
see my self in an error. Did not the 
Shepherds bid us beware of the Flat- llarcor'^ 
terers? As is the saying of the wnse '^'^"'"" 
man, so we have found it this day : ^'^"^" ^^' ^' 
A man that flattereth his Neighbour, spreadeth a Net 
for his Foot. 

Hope. They also gave us a note of directions 
iibout the Way, for our more sure finding thereof: 
but therein we have also forgotten to read, and have 
not kept our selves from the Paths of the Destroyer. 
Here David was wiser than we; for saith he. Con- 
cerning the Woi^ks of men, by the ivord 
of thy Lips, I have kept me from the 
paths of the Destroyer. Thus they lay bewailing 
themselves in the Net. At last they espied a shining 
one coming toward them, with a Whip \ 

of small cord in his hand. When he one comes to 
was come to the place where they were, a iv hip in 
he asked them Avhence they came, and 
what they did there; they told him, that they were 
poor Pilgrims, going to Sion, but were led out of 
their way by a black man, cloathed in white; who 
bid us, said they, follow him, for he was going thither 



222 THE PILGRIM'S PROGRESS 

too. Then said he with the Whip, it is a Flatterer, 

a false Apostle, that hath transformed 
Dan?i'^J2 himself into an Angel of Light. So he 

2 Cor. II. pgj^t the Net, and let the men out. 

Then said he to them follow me, that 
I may set you in your way again ; so he led them back 
to the way, which they had left to follow the Flat- 
terer. Then he asked them, saying, Where did you 

lie the last night? They said, with the 
amined, and Shcplicrds upou the delcctablc Moun- 

Torgeifui-^ taiu. He asked them then if they had 

not of those Shepherds, a note of di- 
rection for the way? They answ^ered. Yes. But, did 
you, said he, when you were at a stand, pluck out 
and read your Note ? They answered, No. He asked 
them, Why? They said, They forgot. He asked 
^ . moreover if the Shepherds did not bid 

Deceivers ^ 

fine-spoken. them bcwarc of the Flatterer? They 

Rom. 1 6. 18. answered, Yes. But we did not imag- 
ine, said they, tMt this fine-spoken man had heen he. 
Then I saw in my Dream, that he commanded them 
to lie down; which when they did he 

Deut. 25. 2. ^ *^ 

2Chron. 6. chastiscd them sore, to teach them the 

^^'^y- good way wherein they should walk; 

Rev. 3- 19- and as he chastised them, he said, As 

wMpt^Indscnt ^<*^^2/ <^s I love, I rehuks and chasten; 

on their way. ^g zealous therefore, and repent. This 
done, he bids them go on their way, and take good 

heed to the other Directions of the Shepherds. So 



THE PILGRIM'S PROGRESS 223 

they thanked him for all his kindness, and went softly 
along the right way, Singing, 

Come hither you that walk along the way; 
See how the Pilgrims fare that go astray. 
They catched are in an intangling Net, 
'Cause they good Counsel highly did forget. 
'Tis true they rescued were, hut yet you see 
They're scourg'd to hoot:^ Let this your cau- 
tion he. 

Now after a while they perceived afar off, one 
coming softly and alone all along the Highway to 
meet them. Then said Christian to his fellow, Yon- 
der is a man with his back towards Sion, and he is 
coming to meet us. 

Hope. I see him, let us take heed to our selves 
now, lest he should prove a Flatterer also. So he 
drew nearer and nearer, and at last came up unto 
them. His name was Atheist, and he 

' . r/ie Atheist 

asked them whither they were going. meets them. 
Chr. We are going to the Mount He laughs 

. at them. 

Sion. 

Then Atheist fell into a very great laughter, 
Chr. What's the meaning of your laughter f 
Atheist. I laugh to see what ignorant persons 
you are to take upon you so tedious a Journey; and 
yet are like to have nothing but your Travel for 

your Pains. They reason 

Chr. Why man? Ho you think ive together, 
sliall nat he received? 



224 THE PTLGRUrS PROGRESS 

Atheist. Received! There is no sneh place as 
you dream of in all this World. 

Chr. But there is in the World to come. 

Atheist. AA^hen I was at home in mine own Coun- 
try, I heard as you now affirm, and from tliat hearing 
went out to see, and have been seeking this City 
Ter 22 12 twenty years, but find no more of it 

I'cci. 10. 1*5. than I did the first day I set out. 

Chr. We have both heard, and believe that there 
is such a place to be found. 

Atheist. Had not I when at home believed, I had 

not come thus far to seek; but finding none, (and 

yet I should, had there been such a place to be 

found, for I have gone to seek it fur- 

Iil'ifef'ul^his ^^^^ ^^^^^ you) I ^^^ going back again 

coneent in ^^id will scck to rcf rcsh my self with the 

tins World. •' 

things that I then cast away for hopes 
of that which I now see is not. 

Chr. Then said Christian to Hopeful, his Compan- 
„, . . , ion. Is it true which this man has saidf 

Christian pro- ^ 

i^kethhis Hope. Take heed, he is one of the 

Brother. '^ ' 

HopefuU Flatterers; remember what it has cost 

^dnsweT. US oucc already for our hearkning to 

2 Cor. 5.7. snch kind of Fellows. What! no 

*Aremem- Mouut Siouf did wc uot scc from th(^ 

former chas- delcctablc Mouutaius, the Gate of the 

lisements is an r-i- n k ^ n 

help against Citv ? Also are WC uot HOW to walk 

present temptation. ' . «> .^t ^ • j tt 

Prov. 19. 27. by Faith? '^Let us go on, said Hope- 
Heb. 10. 39- fill lest the man with the Whip overtake 

us again. 



TEE PILGBIM'S PROGRESS 225 

You should have taught me that Lesson, which I 
will round you ^ in the ears withal : Cease my Son to 
hear the Instructions that causeth to err from the 
Words of Knowledge: I say, my Brother, cease to 
hear him, and let us believe to the saving of the Soul. 

Chr. My Brother, I did not put the question to 
thee, for that I doubted of the Truth of our Belief 
my self, hut to prove thee, and to fetch from thee a 
fruit of the honesty of thy heart. As 
for this man, I know that he is blinded an honest 
by the God of this World: Let thee and 
I - go on, knowing that we have belief 
of the Truth, and no lye is of the Truth. 

Hope, Now do I rejoyce in hope of the glory of 
God: So they turned away from the man; and he 
laughing at them, went his way. 

I saw then in my Dream that they ^, 

•^ *' 1 hey are 

went till they came into a certain Coun- '^""f ^^ ^5^ 

•^ enchanted 

try, whose Air, naturally tended to make ground.^ 
one drowsie, if he came a stranger into Hopeful 

^ *=■ begins to he 

it. And here Hopeful began to be very drowsie. 
dull, and heavy of Sleep; wherefore he said unto 
Christian, I now begin to grow so drowsie that I can 
scarcely hold up mine eyes : let us lie down here, and 
take one nap. 

Chr. By no means (said the other) lest sleeping 
we never aivake more. 

Hope. Why, my Brother? Sleep is Aw"!/nm 

. , ., , 1 . awake. 

sweet to the Jnbonnng man; we may 
be refreshed if we take a nap. 



226 THE PILGRIM'S PROGRESS 

Chr. Do you not rememher, that one of the Shep- 
herds hid us beware of the enchanted ground? He 
meant by that, that we should beware 

les. 5- . ^^ sleeping; wherefore let us not sleep 

as do others, but let us watch and be sober. 

Hope. I acknowledge my self in a fault, and had 
I been here alone, I had by sleeping run 
He is thankful, the danger of death. I see it is true 
i:ccies. 4. 9. that the wise man saith, Two are better 

To prevent than ouc. Hitherto hath thy Company 

\iiey fall to been my mercy ; and thou shalt have a 

good discourse. -, -, p 

Good discourse good Tcward for thy labour. 
d7owsiness. Chr. Now then, said Christian, to 

prevent drowsiness in this place, let us 
fall inio good discourse. 

Hope. With all my heart said the other. 

Chr. Where shall we begin f 

Hope. Where God began with us, but do you be- 
gin if you please. 

Chr. / will Sing you first this Song. 

When Saints do sleepy grow, let them 
come hither. 

And hear how these two Pilgrims talk 
together. 

Yea, let them learn of them in any wise, 
111 c Dreamers Thus to keep opc' their drowsie slum- 
bring eyes. 

Saints Fellowship, if it be managed wrlh 

Keeps them awake and ihat in spight of 
Hell. 



TEE PILGBnrS PROGRESS 227 

Chr. Then Christian begau and said, / will ask 
you a question, How came you to think 
at first of doing what you do nowf at'tLhc-"' 

Hope. Do you mean, How came I at f/Theif 
first to look after the good of my Soul "^ ^ 

Chr. Yes, that is my meaning, 

Hope. I continued a great while in the delight of 
those things which were seen and sold at our Fair; 
things, which I believe now, would have (had I con- 
tinued in them still) dro\\Tied me in perdition and 
destruction. 

Chr. What things are theyf 

Hope. All the Treasures and Riches of the World. 
Also I delighted much in Rioting, Revelling, Drink- 
ing, Swearing, Lying, Uncleanness, Sabbath-break- 
ing, and what not, that tended to destroy the Soul. 
But I found at last, by hearing and considering of 
things that are Divine, which indeed I heard of you, 
as also of beloved Faithful, that was put to death for 
his Faith and Good-living in Vanity- 
Fair, That the end of these things is 22, 22. ' ^^' 
death. And that for these things sake, Ephes. 5. 6. 
the wrath of God cometh upon the Children of Diso- 
bedience. 

Chr. And did you presently fall under the power 
of this conviction? 

Hope. No: I was not willing presently to know 
the evil of sin, nor the Damnation that Hopeful at 
follows upon the commission of it; but tifeyef 
endeavoured, when my Mind at first tuTiight. 



228 THE riLGRnrS PROGRESS 

lH'jL?;m to be shaken witli tlie Word, to shut mine eyes 
against the light thereof. 

Chr. But what was the cause of your carrijing of 
it thus to the first workings of Gods blessed Spirit 
upon you? 

Hope. The Causes were, 1. I was ignorant that 

this was the Work of God upon nie, 

the resisting I uever thought that by awakenings for 

^^ ^ * sin, God at first begins the Conversion of 

a sinner. 2. Sin was yet very sweet to my fiesh, 
and I was loath to leave it. 3. I could not tell how 
to part with mine old Companions, their presence 
and actions were so desirable unto me. 4. The 
hours in which Convictions were upon me, were such 
troublesome, and such heart-affrighting hours, that I 
could not bear, no not so much as the remembrance of 
them upon my heart. 

Chr. Then as it seems, sometimes you got rid of 
your trouble, 

Hope. Yes verily, but it would come into my mind 
again ; and then I should be ^ as bad, nay worse than 
I was before. 

Chr. Why, what was it that brought your sins to 
mind again? 

Hope. Many things; as, 

1. *If I did but meet a good man in the Street ; or, 
* When he 2. If I havc heard an}^ read in the 

had lost his "RiVilo . nv 

sense of sin, JJlDie ; Or, 

Tt^gX''''^'' 3. If mine head did begin to ake ; or, 



THE PILGBUrS PROGRESS 229 

4. If I were told that some of my Neighbours were 
sick; or, 

5. If I heard the Bell toll for some that were 
dead; or, 

6. If I thought of dying my self; or, 

7. If I heard that sudden death hapned to others. 

8. But especially, when I thought of mj^ self, that 
I must ciuickly come to Judgment. 

Chr. And could you at any time with ease get off 
the guilt of sin, when hy any of these ways it came 
upon you? 

Hope. No, not I, for then they got faster hold of 
my Conscience. And then, if I did but think of 
going back to sin (though my mind was turned 
against it) it would be double torment to me. 

Chr. And hoiv did you do thenf 

Hope, I thought I must endeavour to mend my 
life; or else, thought I, I am sure to be damned. 

Chr. And did you endeavour to when he 

could no 
amend? longer shake 

Hope. Yes, and fled from not only by sinful 
my sins, but sinful company too, and then he en- 
betook me to religious Duties, as Pray- to mend. 
ing. Beading, Weeping for sin, speaking Truth to 
my Neighbours, &c. These things did I, with many 
other too much here to relate. 

Chr. And, did you think your self well then? 

Hope. Yes, for a while, but at the last my trouble 
came tumbling upon me again, and that Then he 
over the neck of all my Reformation. iWeii"'"' 



230 TBE PILGRIM'S PROGRESS 

Chr. How came that about, since you were now 
J. r ,. reformed f 

Reformation •' 

nJiHeir^"^ Hope. There were several things 

and why. brought it upon me ; especially such say- 

Gai. 2.16. ii^gs as these; All our Righteousnesses 

Luke 17. 10. dy^Q dg filthy rags. By the works of the 
Law no man shall he justified. When you have done 
all things, say, We are unprofitahle; with many more 
such like. From whence I began to reason with my 
self thus: If All my righteousnesses are filthy rags; 
if by the deeds of the Law, no man can be justified; 
and if when we have done All we are yet unprofita- 
ble: Then 'tis but a folly to think of Heaven by the 
* His being Law. I further thought thus; *If a 

b'^^th^Law lo^SiJi ruus 100 I. iuto the Shopkeeper's 

troubled him. ^lebt, and after that shall pay for all 
that he shall fetch; yet if this old debt stand still in 
the Book uncrossed, for that the Shopkeeper may sue 
him, and cast him into Prison, till he shall jiay the 
debt. 

Chr. Well, and how did you apply this to your 
selff 

Hope. Why, I thought thus with my self; I have 
by my sins run a great way into God's Book, and 
that my now reforming will not pay off that score; 
therefore I should sink still under all my present 
amendments: But how shall I be freed from that 
damnation that I brought my self in danger of by my 
former transgressions? 



THE PILGRIM'S PROGRESS 231 

Chr. A very good Application: hut pray go on, 
Hope. Another thing that hath troubled me, even 
since my late amendments, is that If I look narrowly 
into the best of what I do now, I still 
see sin, new sin mixing it self with the Hiscsf^yin^ 

' ^ baa things in 

best of that I do. So that now I am hi^ best duties 

troubled him. 

forced to conclude, that notwithstanding 
my former fond conceits ^ of my self and Duties, I 
have committed sin enough in one Duty - to send me 
to hell, though my former Life had been fault- 
less. 

Chr. And what did you do then? 

Hope. Do ! I could not tell what to do, till I brake 
my mind to Faithfid; for he and I 
were well acquainted. And he told me, I'm break 
that unless I could obtain the Righteous- fa?thfui'^-iL 
ness of a man that never had sinned, t'ay)7bf'^ 
neither mine own, nor all the Righteous- '^"^^^* 
ness of the World could save me. 

Chr. And did you think he spake true? 

Hope. Had he told me so when I was pleased and 
satisfied with mine own amendment, I had called him 
Fool for his pains; but now since I see mine own 
infirmity, and the sin that cleaves to my best per- 
formance I have been forced to be of his Opinion. 

Chr. But did you think when at first he suggested 
it to yoUy that there was such a man to he found, of 
whom it might justly he said. That he never com- 
mitted Sin? 



232 THE PILGRIM'S PKOGKESS 

Hope. I must confess the words at first sounded 

strangely; but after a little more talk 

At which he and company with him, I had full con- 

started at . . 

present. VlCtlOU about it. 

Rom ^°' ^^^- ^''^^ ^^^ y^^^ ^^^ ^^'^^ what man 

Col. I. tills was, and hoiv you must bo justified 

'Jf-'' by him f 

* A more ^ 

particular Hopc. Ycs, and he told me it was the 

discovery ut ^ ' 

the way to Lord Jcsus, that dwelleth on the right 

be sav d. ' ". 

hand of the ]\Iost high : *And thus, said 
he, you must be justified by him, even by trusting to 
what he hath done by himself, in the days of his 
Flesh, and suffered when he did hang on the Tree. 
I asked him further, how that man's Eighteousness 
could be of that Efficacy, to justifie another before 
God? And he told me, he was the mighty God, and 
did what he did; and died the Death also, not for 
himself but for me : to whom his doings, and the 
worthiness of them should be imputed if I believed 
on him. 

Chr. And what did you do then? 

Hope. I made my Objections against my believ- 
ing; for that I thought he was not will- 
He doubts of jnoj to savc me. 

acceptation. *^ 

Chr. And what said Faithful to you 

Mat. II. 28. '^ 

\\He is better then? 

instructed. 

Hope. He bid me go to him and see: 
Then I said it was Presumption. He said. No; for 
I was invited to come. ||Then he gave me a Book of 
Jesus his inditing,^ to incourage me the more freely 



THE PILGBUrS PROGRESS 233 

to come. And he said concerning that Book, that 

every jot and tittle thereof stood firmer 

than Heaven and Earth. Then I asked l^"^^- ~^- ^5- 

Psa. 95. 6. 

him, what I must do when I came? Dan. 6. lo. 
And he told me, I must intreat upon my Jf^- ^^- ^'' ^^• 

Exo. 25. 22. 

knees, with all my heart and Soul, the Lev. 16. 2. 
Father to reveal him to me. Then I Num. 7. 89. 

Heb. 4. 16. 

asked him further, how I must make my 
Supplication to him? And he said, Go, and thou 
shalt find him upon a Mercy-Seat, where he sits all 
the Year long, to give Pardon and Forgiveness to 
them that come. I told him, that I knew not what to 
say when I came : *And he bid me say to ^ ^^ .^ ^.^ 
this effect, God he merciful to me a sin- '^ P^°y- 
tier, and make me to know and believe in Jesus Christ: 
For I see, that if liis Righteousness had not been, or I 
have not Faith in that Righteousness, I am utterly 
cast away: Lord, I have heard that thou art a merciful 
God, and hast ordained that thy Son Jesus Christ 
should he the Saviour of the World. And moreover 
that thou art ivilling to hestow him upon such a poor 
sinner as I am, {and I am a sinner indeed) Lord, take 
therefore this opportunity, and magnifie thy Grace in 
the Salvation of my Soul, through thy Son Jesus 
Christ, Amen. 

Chr. And did you do as you were hidden? 

Hope, Yes, over, and over, and over. 

Chr. And did the Father reveal the ^"^''"^"• 
Son to you? 

Hope. Not at the first, nor second, nor third, nor 



234 THE PILGRIM'S PROGRESS 

fourth, nor fifth; no nor at the sixth time neither. 
Chr. What did you do then? 
Hope. What! why I could not tell what to do. 

Chr. Had you not thoughts of leav- 

II He thought . /r 7-> ' o» 

to leave off tuQ off Praying ? 

praying. ^^^^^ 1 1 ^^g^ ^^^ j ^qq ^- ^^^^^^ ^^,j^^, ^,,|^ 

Chr. And what was the reason you did not? 
Hope. *I believed that that was true which had 
been told me; to wit, That without the 
* He durst Rightcousness of this Christ all the 

not leave off ^ 

praying and World could not savc me: and there- 

why? 

j^^^ gg fore thought I with my self, if I leave 

off, I die; and I can but die at the 
Throne of Grace. And wdthal this came into my 
mind, If it tarry^ wait for it, because it will surely 
come, and will not tarry. So I continued praying un- 
til the Father shewed me his Son. 

Chr. And how was he revealed unto you f 

Hope. I did not see him with my Bodily eyes, but 

with the eyes of my understanding ; and 
Eph. 1. 1 8, ^jj^g -^ ^^^g Qj^g ^^y J ^^g ^gj.y g^^ 

Christ is I think sadder than at any one time of 

to him my life ; and this sadness was through a 

fresh sight of the greatness and vileness 
of my Sins: And as I was then looking for nothing 
but hell, and the everlasting damnation of my Soul, 
suddenly, as I thought, I saw the Lord Jesus ^ look 
down from Heaven upon me, and saying, Believe on 
the Lord Jesus Christ, and thou shalt he saved. 

But I Replied ; Lord I am a great, a very great sin- 



THE PILGRUrS PROGRESS 235 

ner : And he answered, My Grace is sufficient for thee. 
Then I said, But Lord, what is believ- Acts i6. 
ing? And then I saw from that saying. 30, 31. 
[He that cometh to me shall never Jo^i- 6. 35. 
hunger, and he that helieveth on me, shall never 
thirst.] that believing and coming was all one; and 
that he that came, that is, ran out in his heart and 
affections after Salvation by Christ, he indeed believed 
in Christ. Then the water stood in mine eyes, and I 
asked further, But Lord, may such a great sinner as 
I am, be indeed accepted of thee, and be saved by 
thee? and I heard him say, And him 
that cometh to me, I ivill in no tvise cast ° ' ' ^^' 
out. Then I said, But hpw, Lord, must I consider of 
thee in my coming to thee, that my Faith may be 
placed aright upon thee? Then he said, Christ Jesus 
came into the World to save sinners. 
He is the end of the Laiv for righteous- l^^"^- ^- ^^^ 

Rom. 10. 4. 

ness to every one that believes. He died chap. 4. 

for our sins, and rose again for our justi- ^^^- ''• ^'^' 

25. 
fication: he loved us and washed us from 

our sins in his oivn Blood. He is Mediator betwixt 

God and us, he ever liveth to make Intercession for us. 

From all which I gathered, that I must look for 

Righteousness in his person, and for satisfaction for 

my sins by his Blood; that what he did in obedience 

to his Fathers Law, and in submitting to the penalty 

thereof; was not for himself, but for him that will 

accept it for his Salvation, and be thankful. And 

now was my heart full of joy, mine eyes full of tears, 



230 TEE PILGRUrS PROGRESS 

and mine affections rnnnin^ over with love to the 
name, Peoi:>le, and Ways of Jesus Christ. 

Chr. This was a Revelation of Christ to your Soul 
indeed: hut tell me particularly ivliat ejfect this had 
upon your spirit. 

Hope. It made me see that all the world, notwith- 
standing all the Righteousness thereof, is in a state of 
eondenniation. It made me see that God the Father, 
though he be^ just, can justly justifie the coming 
sinner: It made me greatly ashamed of the vileness 
of my former life, and confounded me with the sense 
of mine own ignorance ; for there never came thought 
into my heart before now, that shewed me so the 
beauty of Jesus Christ. It made me love a holy life, 
and long to do something for the Honour and Glory 
of the Lord Jesus. Yea, I thought that had I now 
1000 gallons of blood in my body, I could spill it all 
for the sake of the Lord Jesus. 

I saw then in my Dream, that Hopeful looked back, 
and saw Ignorance^ whom they had left behind, com- 
ing after : Look, said he to Christian, how far yonder 
youngster loitereth behind. 

Chr, Ay, ay, I see him ; he caretli not for our Com- 
pany. 

Hope. But I tro it u'ould not have hurt him; had 
he hept pace with us hitherto. 

Chr. That's true, but I warrant you. 
Ignorance lie thinkctli othcrwisc. 

again. Hopc. That I think he doth, hut Jiow- 



TEE PILGRIM'S PROGRESS 237 

Then C/tristia)i said tu him, Come aicaij Man, why 
do you slay so behind f 

Ign. I take my pleasure in walking alone, even 
more a great deal than in company, unless I like it 
tiie better. 

Then said Christian to Hopeful, (but softly) Did I 
not tell you he cared not for our company f But how- 
ever, said he, come up and let us talk away the time 
in this solitary place. Then directing his speech to 
Ignorance, he said. Come, how do youf how stands it 
between God and your Soul now? 

Ignor. *I hope well, for I am always full of good 
motions, that come into my mind, to comfort me as I 
walk. 

Chr. What good motions f pray tell 

.,(, * iRiiorante'-y 

"'^' hope, and the 

Ignor. Why, I think of God and f^ound of u. 

Prov, 28. 29. 

Heaven. 

Chr. So do the Devils and damned Souls. 

Ign. But I think of them, and desire them. 

Chr. So do many that are never like to come there. 
The Soul of the sluggard desires and hath nothing. 

Ignor. But I think of them, and leave all for them. 

Chr. That I doubt, for leaving of all is an hard 
matter; yea, a harder matter than many are aware of. 
But why, or by what, art thou perswaded that thou 
hast left all for God and Heaven? 

Ignor. My heart tells me so. 

Chr. The wise man says. He that 

. , T • r, J. • e ^ Prov. 28. 26. 

trusts his own heart is a tool. 



238 TEE PILGRnrS PROGRESS 

Ignor. That is spokeu of an evil heart, but mine 
is a good one. 

Chr. But how dost thou 'prove that? 

Ignor. It comforts me in hopes of Heaven. 

Chr. That may he through its deceitfuhiess ; [or a 
mans heart may minister comfort to him in the hop< s 
of that thing, for which he yet has no ground to hope. 

Ign. But my heart and life agree together, and 
therefore my hope is well grounded. 

Chr. Who told thee that thy heart and life agrc< 
together? 

Ignor, My heart tells me so, 

Chr. Ask my fellow if I he a thief :^ Thy heart 
tell thee so; Except the Word of God beareth witness 
in this matter, other testimony is of no value. 

Ign. But is it not a good heart that has good 
thoughts ? And is not that a good life, that is accord- 
ing to Gods commandments? 

Chr. Yes, that is a good heart that hath good 
thoughts, and that is a good life that is according to 
Gods Commandments : But it is one thing indeed to 
have these, and another thing, only to think so. 

Ign. Pray, what count you good thoughts and a 
life according to Gods commandments? 

Chr. There are good thoughts of divers kinds, 
some respecting our selves, some God, some Christ, 
and some other things. 

Ign. What be good thoughts respecting our selves ? 

Chr. Such as agree with the Word of God. 



TEE PILGRIM'^ PB OGRESS 239 

Ignor. When do our thoughts of our selves agree 
with the Word of God? 

Chr. When we pass the same Judg- ^J^f°^^ 
tnent upon our selves which the Word thoughts? 
passes. To explain my self ; The Word ^om. 3. 
of God saith of persons in a natural con- 
dition, There is none righteous, there is none that 
doth good, It saith also, That every imagination of 
the heart of a man is only evil, and that continually. 
And again, The imagination of mans heart is evil from 
his Youth, Now then, tvhen we think thus of our 
selves, having sense thereof, then are our thoughts 
good ones, because according to the Word of God. 

Ignor. I u'ill never believe that my heart is thus 
had. 

Chr, Therefore thou never hadst one good thought 
concerning thy self in thy life. But let me go on: 
As the word passeth a Judgment upon our hearts, so 
it passeth a Judgment upon our w^ays, and when our 
thoughts of our hearts and ways agree with the Judg- 
ment which the word giveth of both, then are both 
good, because agreeing thereto. 

Ign. Make out your meaning. 

Chr, Why, the word of God saith, That mans ways 
are crooked ways, not good, but per- 

Psal. 125. 5. 

verse; It saith they are naturally out of Prov. 2. 15. 
the good Avay, that they have not known ^°'"' ^' 
it. Now when a man thus thinketh of his Avays, I 
say, when he doth sensibly and with heart-humiliation 



240 TEE PILGRIM'S PROGRESS 

thus think, then hath he good thoughts of his own 
ways, because his thoughts now agree with the judg- 
ment of the word of God. 

Ign. What are good thoughts concerning Godf 

Chr. Even (as I have said concerning our selves) 
when our thoughts of God do agree with what the 
word saith of him. And that is, when we think of 
his Being and Attributes as the word hath taught : of 
which I cannot now discourse at large. But to speak 
of him in reference to us, then we have right thoughts 
of God, when we think that he knows us better than 
Ave know our selves, and can see sin in us, when and 
where we can see none in our selves; when we think 
he knows our inmost thoughts, and that our heart, 
with all its depths, is always open unto his eyes : Also 
when we think that all our righteousness stinks in his 
nostrils, and that therefore he cannot abide to see us 
stand before him in any confidence, even in all our 
best performances. 

Ign. Do you think that I am such a fool, as to 
think God can see no farther than If or that I woyld 
come to God V th' test of my performances? 

Chr, "Why how dost thou think in this matter? 

Ign. Why, to he short, I think I must believe in 
Christ for Justification.^ 

Chr. How! Think thou must believe in Christ, 
when thou seest not thy need of him! Thou neither 
seest thy original nor actual Infirmities, but hast such 
an Opinion of thy self, and of what thou doest, as 
plniul}^ renders thee to be one that did never see a 



THE PILGRIM'S PROGRESS 241 

necessity of Christs personal Righteousness to justifie 
thee hefore God. How then doest thou say, I believe 
in Christ? 

Ign. / believe well enough for all tliat. 

Chi\ How dost thou believe? 

Ign. I believe that Christ died for sinners, and 
that I shall be justified before God from the Curse, 
through his gracious acceptance of my obedience to 
his Law. Or thus, Christ makes my Duties that are 
Religious, acceptable to his Father by virtue of his 
Merits, and so shall I be justified. 

Chr. Let us give an answer to this confession of 
thy Faith, 1. Thou believest with a fan- „, , .,, , 

•^ ' The faith of 

tastical ^ faith, for this faith is no where isnorance. 
described in the Word. 2. Thou believest with a 
false Faith, because it taketh Justification from the 
personal Eighteousness of Christ, and applies it to 
thy own. 3. This faith maketh not Christ a Justifier 
of thy person, but of thy actions; and of th}^ person 
for thy actions sake, which is false. 4. Therefore this 
faith is deceitful, even such as will leave thee under 
wrath, in the day of God Almighty. For true Justi- 
fying faith puts the soul (as sensible of its lost con- 
dition by the Law) upon flying for refuge unto 
Christs Righteousness: (which Righteousness of his is 
not an act of grace, by which he maketh for Justifica- 
tion, thy obedience accepted of God ; but his personal 
obedience to the Law in doing and suffering for us, 
what that required at our hands.) This righteous- 
ness, I say, true faith aceepteth ; under the skirt of 



242 THE PILGRIM'S PROGRESS 

which the soul being shrouded, and by it, presented 
as spotless before God, it is accepted, and acquit ^ 
from condemnation. 

Ign, What! would you have us trust to what 
Christ in his own person has done without usf This 
conceit would loosen the reins of our lust, and tol- 
erate us to live as we list.^ For what matter how we 
live if we may he justified by Christs personal right- 
eousness from all, when we believe it? 

Chr. Ignorance is thy name, and as thy name is, 
so art thou ; even this thy answer demonstrateth what 
I say. Ignorant thou art of what Justifying right- 
eousness is, and, as ignorant how to secure thy Soul 
through the faith of it from the heavy wrath of God. 
Yea, thou also art ignorant of the true effects of sav- 
ing faith in this righteousness of Christ, which is to 
bow and win over the heart to God in Christ, to love 
his Name, his Word, Ways and People, and not as 
thou ignorantly imaginest. 

Hope. Ask him if ever he had Christ revealed to 
him from heaven? 

Ign. What? you are a man for Revelations! I 
believe that what both you, and all the 
jangles with rcst of yoii Say about that matter, is but 
the fruit of distracted brains. 

Hope, Why man ! Christ is so hid in God from 
the natural apprehensions of the flesh, that he cannot 
])y any man be savingly known, unless God the Father 
reveals him to them. 

Ign. TJiat is your Faith, but not mine; yd mine, 



THE PILGRIM'S PROGRESS 243 

/ doubt not, is as good as yours: though I have 
not in my head so niaiiy whimsies as He streaks re- 

proachfully 
gOU. ofzi'hathe 

Chr. Give me leave to put in a word : ^"^"'^ ""'• 
You ought not so slightly to speak of ^ cor.V2^3. 
this matter : For this I will boldly af- Eph. i. is. ig. 
firm (even as my good companion hath done) that 
no man can know Jesus Christ but by the revelation 
of the Father; yea, and faith too, by which the soul 
la^-eth hold upon Christ (if it be right) must be 
wrought by the exceeding greatness of his Mighty 
Power; the w^orking of which Faith, I perceive, poor 
Ignorance, thou art ignorant of. Be awakened then, 
see thine own wretchedness, and fly to the Lord Jesus ; 
and by his righteousness, which is the righteousness 
of God (for he himself is God) thou shalt be delivered 
from condemnation. „, ^ ,^ 

The Talk 

Ignor. You go so fast, I cannot keep ^''^^^ "^• 
pace with you: do you go on before, I must stay a 
while behind. 

Then they said; 

Well, Ignorance, wilt thou yet foolish he. 
To slight good Counsel, ten times given theef 
And if thou yet refuse it, thou shalt hnow 
EWe long the evil of thy doing so. 
Remember, Man, in time, stoop, do 7iot fear, 
Good counsel taken well, saves: therefore hear: 
But if thou yet shalt slight it, thou wilt be 
The loser (Ignorance) I'll warrant thee. 



244 TEE PILGRIM'S PROGRESS 

Then Ciiristian addressed thus himself to liis i'eUow. 

Chr. Well, come my good Hopeful, I perceive that 
thou and I must walk by our selves again. 

So I saw in my Dream, that they went on a pace 
before, and Ignorance he came hobling after. Then 
said Christian to his Companion, It pities ^ me much 
for this poor Man: it will certainly go ill with him 
at last. 

Hope. Alas, there are abundance in our Town in 
this condition; whole Families, yea, whole Streets, 
(and that of Pilgrims too;) and if there be so many 
in our parts, how many think you must there be in 
the place where he was born? 

Chr. Indeed the word saith, He hath blinded their 
eyes, lest they should see, &c. 

But now we are hy our selves, what do you think of 
such Men? have they at no time, think you, convic- 
tions of sin, and so consequently fear that their state 
is dangerous f 

Hope. Nay, do you answer that question your self, 
for you are the elder man. 

Chr. Then I say, sometimes (as I think) they may, 
but they heing naturally ignorant, understand not 
that such convictions tend to their good; and there- 
fore they do desperately seek to stifle them, and pre- 
sumptuously continue to flatter themselves in the way 
of their own hearts. 

Hope. I do believe, as you say. that fear tends 
The good use much to mcus good, and to make them 

ot fear. *^ ^ 



TEE PILGRIM'S PROGRESS 245 

right, at their beginning to go on Pilgrimage. 

Chr. Without all doubt it doth, if it job 28. 29. 
he right; For so says the Word, The fear Prov. i. ?■ 
of the Lord is the beginning of Wisdom. Right Fears. 

Hope. How will you describe right fear? 

Chr. True or right fear is discovered hy three 
things. 

1. By its rise. It is caused by saving convictions 
for sin. 

2. It driveth the Soul to lay fast hold of Christ 
for Salvation. 

3. It begetteth and continueth in the Soul a great 
Reverence of God, his Word, and Ways, keeping it 
tender, and making it afraid to turn from them, to 
the right hand, or to the left, to any thing that may 
dishonour God, break its Peace, grieve the Spirit or 
cause the enemy to speak reproachfully. 

Hope. Well said,' I believe you have said the 
truth. Are we now almost got past the Inchanted 
Ground. 

Chr. Why art thou weary of this discourse? 

Hope. No verily, but that I would know where we 
are. 

Chr. We have not now above two Miles further to 
no thereoyi. But let us return to our ,„, . 

i^ Why tgnorant 

matter. ^Noiv the ignorant know not Persons stuje 

•^ con-i'ictions. 

that such convictions that tend, to put ^ j^ ^^^^^^ 
them in fear, are for their good, and ^^ p^^_ 
therefore they seek to sfiflr them. ticuiar. 

Hope, How do they seek to stifle them? 



246 ^ THE PlLGRUrS PROGRESS 

CJir. *1. They think that those fears are wrought 
by the Devil (though indeed they are wrought of 
God), and thinking so, they resist them, as things 
that directly tend to their Overthrow. 2. They also 
think that these fears tend to the spoiling of their 
Faith, when, (alas for them, poor men that they are 
they have none at all) and therefore they harden 
their hearts against them. 3. They presume they 
ought not to fear, and therefore, in despite of them, 
wax presumptuously confident. 4. They see that 
those fears tend to take away from them their pitiful 
old self-holiness, and therefore they resist them with 
all their might. 

Hope. I know something of this my self; for be- 
fore I knew my self it was so with me. 

Chr. Well, we will leave at this time our Neigh- 
hour Ignorance hy himself, and fall upon another 
profitable question. 

Hope. With all my heart, but you shall still begin. 

Chr. Well then. Did you not know about ten years 
ago, one Temporary in yo.ur parts, who 
one Tern- was « fovward man in Religion then? 

mterehe Hope. Kuow him! yes, he dwelt in 

^^^^^** Graceless, a Town about two miles off 

of Honesty, and he dwelt next door to one Turnback. 

Chr. Right, he dwelt under the same roof tvith 

him. Well, that man was much awak- 

tozmrlh'' ened once.* I believe that then lie ]iad 

^^^^^' some sight of his sins, and of the wages 

that were due thereto. 



THE PILGKUrS PROGRESS 247 

Hoijc. I Hin of your mind ; for (my house not 
being above tliree miles from him) he would oft times 
come to me, and that with many tears. Truly I 
pitied the man, and was not altogether without hope 
of him, but one may see, it is not every one that cries, 
Lord, Lord. 

Chr. He told me once. That he was resolved to <jo 
on Pilgrimage, as we go now ; hut all of a sudden he 
grew acquainted with one Saveself, and then he he- 
came a stra7iger to me. 

Hope. Now since we are talking about him, let us 
a little enquire into the reason of the sudden back- 
sliding of him and such others. 

Chr. It may he very profitahle, hut do you hegin. 

Hope. Well, then, there are in my Judgment four 
reasons for it. 

1. Though the Consciences of such men are awak- 
ened, yet their minds are not changed: 

, , p V, J.U £-11. Reasons zchy 

therefore when the power oi guilt wear- towardiy 
eth away, that which provoketh them to ^"^-^^^ 
be religious ceaseth : Wherefore they naturally return 
to their o\\ti course again; even as we see the Dog 
that is sick of what he hath eaten, so long as his 
Sickness prevails, he vomits and casts up all: not 
that he doth this of a free mind (if we may say a Dog 
has a mind) but because it troubleth his stomach; 
but now when his sickness is over and so his stomach 
eased, his desires being not at all alienated from his 
vomit, he turns him about, and licks up all. And 
so it is true which is written, The Dog o Pet. ?. 22. 



248 THE riLGlUM^"^ PROGRESS 

is turned to his own vomit again. Thus, I say, 
being hot for Heaven, by virtue only of tlie sense 
and fear of the torments of Hell, as their sense 
of Hell and the fears of damnation chills and cools, 
so their desires for Heaven; and Salvation cool also. 
So then it comes to pass, that when their guilt and 
fear is gone, their desires for Heaven and Salvation 
cool also. So then it comes to pass, that when their 
guilt and fear is gone, their desires for Heaven and 
Happiness die, and they return to their course again. 

2. Another reason is, they have slavish fears that 
do overmaster them; I speak now of the fears that 

they have of men: For the fear of men 
10V.29. 2:,. ])ringeth a snare. So then, though they 
seem to be hot for heaven, so long as the flames of 
Hell are about their ears, yet when that terror is a 
little over, they betake themselves to second thoughts, 
namely, this 'tis good to be wise, and not to run (for 
they know not what) the hazzard of losing all; or at 
least, of bringing themselves into unavoidable and 
unnecessary^ troubles, and so they fall in with the 
World again. 

3. The shame that attends Religion, lies also as a 
block in their way ; they are proud and haughty, and 
Religion in their eye is low and contemptible : There- 
fore when they have lost their sense of Hell, and 
Wrath to come, they return again to their former 
course. 

4. Guilt, and to meditate terror, are grievous to 
them; they like not to see their misery before they 



TEE PILGRIM'S PROGRESS 249 

come into it : Though perhaps the sight of it first, 
if they loved that sight might make them tly whither 
the righteous fly and are safe; but because they do, 
as I hinted before, even shun the thoughts of guilt 
and terror : Therefore when once they are rid of their 
awakenings about the terrors and wrath of God, they 
harden their hearts gladly, and chuse such ways, as 
will harden them more and more. 

Chr. Yoio are pretty near the hiisiness, for the hot- 
torn of all is, for want of a change in their mind and 
will. And therefore they are hut like the Felon that 
standeth hefore the Judge, he quakes and tremhles, 
and seems to repent most heartily hut the hottom of 
all is, the fear of the Halter, not that he hath any 
detestation of the offences, as is evident, hecause, let 
hut this man have his liherty and he will he a Thief, 
and so a Rogue still, whereas, if his mind was changed, 
he would he otherwise. 

Hope. Now I have shewed you the reasons of their 
going back, do you shew me the manner thereof. 

Chr. So I will willingly. 

1. They drew off their thoughts all 

that they may, from the remembrance ApZtafe 
of God, Death and Judgment to come. ^^^^ 

2. Then they cast off by degrees private Duties, 
as Closet-prayer, curbing their lusts, Watching, sor- 
row for Sin, and the like. 

3. Then they shun the company of lively and warm 
Christians. 

4. i^fter that they grow cold to publick Duty, 



250 TEE PILGRIM'S PROGRESS 

as Hearing, Reading, Godly conference, and the 
like. 

5. Then they begin to piclv holes, as we say, in the 
coats of some of the Godly, and that develishly, that 
they ma}^ have a seeming colour ^ to throw Religion 
(for the sake of some infirmity they have spied in 
them) behind their backs. 

6. Then they begin to adhere to, and associate 
themselves with carnal, loose and wanton men. 

7. Then they give way to carnal, and wanton dis- 
courses in secret; and glad are they if they can see 
such things in any that are counted honest, that they 
may the more boldly do it through their example. 

8. After this, they begin to play with little sins 
openly. 

9. And then being hardened, they shew themselves 
as they are. Thus being lanched again into the gulf 
of misery, unless a miracle of Grace prevent it, they 

^^everlastingly perish in their own deceivings. 
r Now I saw in my Dream, that by this time the Pil- 
^ ^ grims were got over the Inchanted 

Isa. 62. 4. ^ . 

Cant. 2. 10, ground, and entering into the Country 

•^ "' ^^- of Beulah- whose Air was very sweet 

and pleasant, the way lying directly through it, they 
solaced themselves there for a season. Yea here they 
heard continually the singing of Birds, and saw every 
day the flow^ers appear in the Earth; and heard the 
voice of the Turtle ^ in the Land. In this Country 
the Sun shineth night and day; wherefore this was 
beyond the Valley of the shadow of Death, and also 



TEE PlLGRUrS PROGRESS 251 

out of the reach of Giant Despair, neither could they 
from this place so much as see Doubting -Castle. Here 
they were within sight of the City they were going 
to ; also here met them some of the Inhabitants thereof. 
For in this Land the shining Ones com- 
monly walked, because it was upon the "^'^■^' 
borders of Heaven. In this Land also the Contract 
between the Bride and the Bridegroom was renewed : 
yea, here, as the Bridegroom rejoiceth j^^ g^ ^^ 
over the Bride, so did their God rejoice ver. 8. 
over them. Here they had no want of Corn and 
Wine; for in this place they met abundance of what 
they had sought for in all their Pilgrimages. Here 
they heard voices from out of the City, loud voices, 
saying, Say ye to the Daughter of Zion, 
Behold thy Salvation cometh, behold his 
reward is with him. Here all the Inhabitants of the 
Country called them the Holy People, 
the Redeemed of the Lord; sought 
out, &c. 

Now as they walked in this Land, they had more 
rejoicing than in parts more remote from the King- 
dom, to which they were bound ; and drawing near 
to the City, they had yet a more perfect view thereof ; 
it was builded of Pearls and precious Stones ; also the 
streets thereof were paved with Gold; so that by 
reason of the natural glory of the City, and the re- 
flection of the Sun-beams upon it. Christian, with 
desire fell sick, Hopeful also had a fit or two of the 
same Disease: Wherefore here they lav bv it a while. 



252 THE PILGRIM'S PROGRESS 

crying out because of their pangs; // you see my Be- 
loved, tell him that I am sick of love} 

But being a little strengthned, and better able to 
bear their sickness, they walked on their way; and 
came yet nearer and nearer, where were Orchards, 
Vineyards and Gardens, and their Gates opened into 
the Highway. Now as they came up to these places, 
behold the Gardner stood in the way; to whom the 
Pilgrims said, whose goodly Vineyards and Gardens 
are these? He answered, They are the 
Deut. 23. 24. Kings, and are planted here for his own 
delights, and also for the solace of Pilgrims; So the 
Gardner had them into the Vineyards, and bid them 
refresh themselves with the dainties; he also shewed 
them there the Kings Walks and the Arbours where 
he delighted to be : And here they tarried and slept. 

Now I beheld in my Dream, that they talked more 
in their sleep at this time, than ever they did in all 
their Journey; and being in a muse thereabout, the 
Gardner said even to me, wherefore musest thou at 
the matter? It is the nature of the fruit of the 
Grapes of these Vineyards to go down so sweetly, as 
to cause the lips of them that are asleep to speak. 

So I saw that when they awoke, they addressed 
Rev 21 18 themselves - to go up to the City. But 

2 Cor. 3- 18. as I said, the reflections of the Sun upon 

the City (for the City was pure Gold) was so ex- 
treamly glorious, that they could not, as yet with open 
face behold it, ])nt through an histniment made for 
that purpose. So I saw, that as they went on, there 



THE PlLGUnrS PROGRESS 253 

met them two men, in Raiment tliat shone like Gokl, 
also their faces shone as the light. 

These Men asked the Pilgrims whence they came? 
{ind they told them. They also asked them, where 
they had lodged, what difficulties, and dangers, what 
comforts, and pleasures they had met in the way ? and 
they told them. Then said the men that met them, 
You have but two difficulties more, to meet with, and 
then you are in the City. 

Christian then and his Companion asked the men to 
go along with them, so the}^ told them they w^ould, but 
said they, you must obtain it by your own Faith. So 
I saw in my Dream that they went on together till 
they came in sight of the Gate. 

Now I further saw, that betwixt them and the Gate 
was a River, but there w^as no Bridge to go over; the 
River w^as very deep : at the sight there- 
fore of this River, the Pilgrims were 
much stunned, but the men that went with them, said, 
you must go through, or you cannot come at the Gate. 

The Pilgrims then began to enquire if there w^as no 
other w^ay to the Gate; to which they 
answered, Yes, but there hath not any weicom^'e 
save two, to wit, Enoch and Elijah,^ though by 

Xt 71JC ^Q 9 V 

been permitted to tread that path, since out of this 
the foundation of the World, nor shall. Glory. 
until the last Trumpet shall sound. The i Cor. 15. 
Pilgrims then, especially Christian, be- ^^' ^^• 
gan to despond in his mind, and looked this way and 
that, but no way could be found by them, by which 



254 THE PILGRIM'S PROGRESS 

they might escape the River. Then they asked the 
men if the waters were all of a depth ? they said no ; 
yet they could not help them in that 
isfwtcmn- case; for, said they, You shall find it 

\hroulh deeper^ or shallower, as you Believe in 

^^^*^' the King of the place. 

They then addressed themselves to the Water, and 
entering, Christian began to sink, and crying out to 
his good friend Hopeful, he said, I sink in deep wa- 
ters, the Billows go over my head, all his Waves go 
over me, Selah.^ 

Then said the other, be of good chear my Brother, 
^, . . , I feel the bottom, and it is good. Then 

Clinstian s 

conflict at said Christian, Ah my friend, the sor- 

the hour ' '' 

of Death. rows of Death hath compassed me about. 

I shall not see the Land that flows with Milk and 
Honey. And with that a great darkness and horror 
fell upon Christian, so that he could not see before 
him. Also here he in great measure lost his senses, 
so that he could neither remember nor orderly talk 
of any of those sweet refreshments that he had met 
with in the way of his Pilgrimage. But all the words 
that he spake still tended to discover that he had hor- 
ror of mind, and heart-fears that he should die in that 
River, and never obtain entrance in at the Gate. 
Here, also, as they that stood by perceived, he was 
much in the troublesome thoughts of the sins that he 
had committed, both since and before he began to be a 
Pilgrim. 'Twas also observ'd, that he was troubled 
with apparitions of Hobgoblins and evil Spirits; for 



TME PILGRIM'S PROGBESS 255 

ever and anon he would intimate so much by words. 
Hopeful therefore here had much ado to keep his 
Brother's Head above water, yea sometimes he woujd 
be quite gone down, and then, 'ere a while would rise 
up again half dead. Hopeful also would endeavour 
to comfort him, saying Brother, I see the Gate and 
Men standing by to receive us, but Christian would 
answer, 'Tis you, 'tis you they wait for; You have 
been Hopeful ever since I knew you ; and so have you, 
said he to Christian. Ah Brother, said he, surely. If I 
was right, he would now arise to help me, but for my 
sins he hath brought me into the Snare, and hath left 
me. Then said Hopeful, My Brother, you have quite 
forgot the Text, where it is said of the wicked, There 
is no hand in their death, hut their strength is firm, 
they are not troubled as other men, neither are they 
plagued like other men. These troubles and distresses 
that you go through in these Waters, are no sign that 
God hath forsaken you, but are sent to try you, 
whether you will call to mind that which heretofore 
you have received of his goodness, and live upon him 
in .your distresses. 

Then I saw in* my Dream that Christian was in a 
muse a while, to whom also Hopeful 
added this word, Be of good cheer, Jesus deHvered 
Christ maUeth thee whole. And with tllrlin 
that Christian brake out with a loud 
voice. Oh I see him again ! and he tells ^^' '^^' ~' 
me. When- thou passest through the waters, I will he 
wifJi tine, and through the Rivers they shall not over- 



T»l 



256 TEE PILGRIM '8 PROGRESS 

floiv thee. Then they both took courage, and the 
Enemy was after that as still as a stone, until they 
were gone over. Christian therefore presently found 
ground to stand upon, and so it followed, that the rest 

of the River was but shallow ; Thus they 
The Angels got over. Now upou the bank of the 

tiieZZo s^oon River on the other side, they saw the two 
pasJfdoufof shining men again, who there waited for 
The^have them. Wherefore being come out of the 

Taiity. ^"^' River, they saluted them saying, We are 

Ministring Spirits, sent forth to Minister 
for those that shall he heirs of Salvation. Thus they 
went along towards the Gate, now you must note that 
the City stood upon a mighty hill, but the Pilgrims 
went up that hill with ease, because they had these 
two men to lead them up by the arms ; also they had 
left their mortal Garments behind them in the River: 
for though they w^ent in with them, they came out 
without them. They therefore went up here with 
much agility and speed, though the foundation upon 
w^hich the City was framed, was higher than the 
clouds. They therefore went up through the Region 
of the Air, sweetly talking as they went, being com- 
forted, because they safely got over the River, and 
had such glorious Companions to attend them. 

The talk that they had with the shining Ones was 
about the glory of the place, who told them, that the 
iieb 72 2- beauty and glory of it was inexpressible. 

y' 24. There, said they, is the Mount Sion, the 

Rev. 2. 7. "^ ■ ' 

Rev. 3.4. heavenlv Jerusalem, the inrnimerable 



TEE PILGRIM'S PROGRESS 257 

company of Angels, and the Spirits of Just men 
made perfect. You are going now, said they, 
to the Paradise of God, wherein you shall see 
the Tree of Life, and eat of the never fading fruits 
thereof. And when you come there, you shall have 
white Kobes given you, and your w^alk and talk shall 
be every day with the King, even all the 
days of eternity. There you shall not 
see again, such things as you saw when you were in 
the lower Region upon the earth, to wit, sorrow, sick- 
ness, affliction, and death ; for the former . 

' ' ^ J J Isa. 57. I, 2. 

things are passed away. You are going ^^^- ^s- 17. 
now to Abraham, to Isaac and Jacob, and to the 
Prophets; men that God hath taken away from the 
evil to come, and that are now resting upon their 
Beds, each one walking in his Righteousness. The 
men then asked, what must we do in the holy place. 
To whom it was answered, you must there receive the 
comforts of all your toil, and have joy for all your 
sorrow; you must reap What you have 
sown, even the fruit of all your Prayers ^ •• 7- 
and Tears, and Sufferings for the King by the way. 
In that place you must wear Crowns of 
Gold, and enjoy the perpetual sight and ' ° • 3- ^• 
visions of the Holy One, for there you shall see him as 
he is. There also you shall serve him continually with 
praise, with shouting and thanksgiving, whom you 
desired to serve in the World, though with much 
difficulty, because of the infirmity of your flesh. 
There your eyes shall be delighted with seeing, and 



258 THE PILGFUrS PBOGRESS 

your ears with hearing the i)leasant voice of the 
mighty One. There you shall enjoy your friends 
again; that are gone thither before you; and there 
you shall with joy receive, even every one that follows 

into the Holy place after you. There 
i.Thes. 4. 13. also you shall be cloathed with Glory 
7ud^t4^ ^^^ Majesty, and put into an equipage 

Dan. 7- 9, 10. fit to ridc out With the King of Glory. 

When he shall come with sound of Trum- 
pet in the Clouds as upon the Wings of the Wind, 
you shall come with him, and when he shall sit upon 
the Throne of Judgment, you shall sit by him; yea. 
and when he shall pass Sentence upon all the workers 
of iniquity, let them be Angels or men, you also shall 
have a voice in that Judgment, because the}^ were bis 
and your enemies. Also when he shall again return 
to the City, you shall go too, with sound of Trumpet, 
and be ever with him. 

Now while they were thus drawing towards the 
Gate, behold a company of the Heavenly Host came 
out to meet them: To whom it was said, by the other 
two shining Ones; These are the men that have loved 
our Lord, when they were in the World: and that 
have left all for his holy Name, and he hath sent us 
to fetch them, and we have brought them thus far 
on their desired Journey, that they may go in and 
look their Redeemer in the face with Joy. Then the 

Heavenl}^ Host gave a great shout, say- 

^" ^^' ing. Blessed are they that are called to 

the Marriage Supper of the Lamb. There came out 



THE PILGRIM'S PFOGKES^i 259 

also at this time to meet tliem, several of the Kings 
Trumpeters, cloathed in white and shining Raiment, 
who with melodious noises, and loud, made even the 
Heavens to echo with their sound. These Trumpeters 
saluted Christian and his Fellow with ten thousand 
welcomes from the World: and this they did with 
shouting and sound of Trumpet. 

This done, they compassed them round on every 
side : Some went before, some behind, and some on the 
right hand, some on the left (as it were to guard them 
through the upper Regions) continually sounding as 
they went, with melodious noise, in notes on high ; so 
that the very sight was to them that could behold it, 
as if Heaven it self was come down to meet them. 
Thus therefore they walked on together, and as they 
walked, ever and anon these Trumpeters even with 
joyful sound, would by mixing their Musick, with 
looks and gestures, still signifie to Christian and his 
Brother, how welcome they were into their company, 
and with what gladness they came to meet them : and 
now were these two men, as it were in Heaven, before 
they came at it ; being swallowed up with the sight of 
Angels, and with hearing of their melodious notes. 
Here also they had the City it self in view, and they 
thought they heard all the Bells ^ therein to ring, to 
welcome them thereto: but above all, the warm and 
joyful thoughts that they had about their own dwell- 
ing there, with such company, and that for ever and 
ever; Oh! by what tongue or pen can their glorious 
joy be expressed : Thus they came up to the Gate. 



260 THE riLCKTMS PJWGRESS 

Now when they were eome up to the Gate, thoi-e 
were written over it in Letters of Gold, 
Blessed are tliey that do his Command- 
ments, that they may have right to the Tree of Life; 
and may enter in through the Gates into the City. 

Then I saw in my Dream, that the shining men ])id 
them call at the Gate ; the which when they did, some 
from above looked over the Gate, to wit, Enoch, Moses 
and Elijah, &c, to whom it was said, These Pilgrims are 
come from the City of Destruction, for the love that 
they bare to the King of this place: and then the Pil- 
grims gave in unto them each man his Certificate, 
which they had received in the beginning ; those there- 
fore were carried in to the King, who \yhen he had 
read them, said, where are the men? to whom it was 
answered, they are standing without the Gate. The 
King then commanded to open the Gate, 
That the righteous Nation, said he, that 
keepeth Truth, may enter in. 

Now I saw in my Dream, that these two men went 
in at the Gate; and lo, as they entered, they were 
transfigured, and they had Raiment put on that shone 
like Gold. There was also that met them with harps 
and crowns, and gave them to them; the harps to 
praise withal, and the Crowns in token of honour: 
Then I heard in my Dream, that all the Bells in the 
City rang again for joy; and that it was said unto 
them, Enter ye into the joy of our Lord. I also heard 
^^^ the men themselves, that they sang with 

^4- a loud voice, saying. Blessing, Honour^ 



TEE PILGBUl'S PROGRESS 261 

Glory and Poiver, he to Jiim that sitteth upon the 
Throjie, and to the Lamb for ever and ever. 

Now just as the Gates were opened to let in the 
men, I look'd in after them; and behold, the City 
shone like the Sun, the Streets also were paved with 
Gold, and in them walked many men with crowns on 
their heads, Palms in their hands and golden harps to 
sing praises withal. 

There were also of them that had wings, and they 
answered one another without intermission, saying 
holy, holy, holy is the Lord. And after that, they 
shut up the Gates, which when I had seen I wished 
myself among them. 

Now while I was gazing upon all these things, I 
turned my head to look back and saw 
Ignorance come up to the River-side : but comes Tp^to 
he soon got over, and that without half 
that difficulty which the other two men met with. 
For it happened, that there was then in that place 
one Vain-hope, a Ferry-man, that w^ith 
his Boat helped him over; so he, as the doesUr/y 
other, I saw did ascend the hill to come 
up to the Gate, only he came alone; neither did any 
man meet him with the least encouragement. When 
he was come up to the Gate, he looked up to the Writ- 
ing that was above, and then began to knock, suppos- 
ing that entrance should have been quickly adminis- 
tred to him : But he was asked by the men that looked 
over the top of the Gate, whence come you ? and what 
would vou have ? He answered, I have eat and drank 



262 THE PILGRIM'S rEOOh'E^SS 

in the presence of the King, and he has taught in our 
Streets. Then they asked him for his certificate, that 
they might go in and shew it to the King; so he fum- 
bled in his bosom for one, and found none : Then said 
they, have you none ? But the man answered never a 
word. So they told the King, but he would not come 
down to see him, but commanded the two shining Ones 
that conducted Christian and Hopeful to the City, to 
go out, and take Ignorance, and bind him hand and 
foot, and have him away. Then they took him up and 
carried him through the Air, to the door that I saw 
in the side of the hill, and put him in there. Then I 
saw that there was a way to hell, even from the Gates 
of Heaven, as well as from the City of Destruction. 
So I awoke, and beheld it was a Dream. 



THE PILGRUrS PROGRESS 263 



The Conclusion. 

NOW Reader I have told my Dream to thee; 
See if thou canst interpret it to me. 
Or to thy self, or Neighbours, hut take heed 
Of Mis-enterpreting : for that, instead, 
Of doing good, ivill hut thy self abuse. 
By Mis-interpreting, evil ensues. 
Take heed also, that thou he not extream, 
In playing with the out-side of my dream: 
Nor let my figure, or similitude, 
Put thee into a laughter, or a feud, 
Leave this for Boys and Fools, but as for thee. 
Do thou the substance of my matter see. 
Put by the curtains; look ivithin my Veil; 
Turn up my Metaphors, and do not fail; 
There, if thou seekest them such things to find. 
As will he helpful to an honest mind. 

What of my Dross thou findest there, be bold 
To throw away, hut yet preserve the Gold, 
What if my Gold be wrapped up in Ore? 
None throivs atvay the Apple for the Core. 
But If thou shalt cast all away as Vain, 
T know not but 'twill make me dream again/ 



NOTES 



Bunyan's meaning is best explained by the Bible texts to 
which the reader is referred in the marginal comments. No 
student can afford to neglect these. Many words that ap- 
pear strange will be found upon reference to the Spelling 
Table to be only unfamiliar spellings. 

The Author's Apology. This preface was written by Bunyan 
not only to explain the way in which he came to write his 
allegory, but also to justify to his serious-minded brethren 
his use of a story to present the teachings of the gospel. 

39, 1. Pen. Bunyan's capitalization does not follow mod- 
ern rules. 

2. Per to. Originally for to was used with the infinitive to 
denote purpose. Compare Gen, 41 : 57.* "And all countries 
came into Egypt to Joseph for to buy corn." This use is now 
a vulgarism. 

3. Begun. In recent times began has been preferred to 
begun for the past tense. Tennyson, for example, up to 1869 
used began twelve times for once that he used begun. 

4. The way and race of Saints. Bunyan is referring here to 
another of his books, probably The Strait Gate, which was 
published in 1676. 

o. Allegory. "A narrative ostensibly relating to material 
things or circumstances, but intended as an exposition of 
others of a more spiritual or recondite nature having some 
perceptible analogy or figurative resemblance to the former." 
Century Dictionary. Pilgrim's Progress is the most famous 
allegory in the world. Other celebrated allegories are: 
Swift's GulUve^^s Travels and Tale of a Tub, Spenser's Faerie 
Queene, Dryden's Absalom and Achitophel, Addison's Vision of 
Mirzah, Psalm Ixxx. 

6. Crown. Head. 

7. Ad infinitum. Countless. This must have been a com- 
mon phrase in Bunyan's time, for he was ignorant of Latin. 



* Wherever in the notes references are given to the Bible, they are 
to the Authorized, or King James Version, 

265 



266 THE PILGRIM'S PROGRESS 

40, 1. But. Supply anything before but. 

2. Worser. The double comparative was common in Shake- 
speare's time and persisted in colloquial language in the sev- 
enteenth century. Compare Antony and Cleopatra, II, 5, 90,* 
''I cannot hate tliee worser than 1 do." 

3. Still as I pull'd, it came. The figure is taken from 
spinning. As the spinner pulls the wool or flax from the dis- 
taff toward her and twists it, it comes in an unbroken thread. 
Venables. 

4. Straight. Strait, or difficulty. 

41, 1. Dark clouds. These signify his allegorical method. 

2. Carpeth not. Finds no fault with. Bunyan, it will be 
noticed, uses in the same sentence both the ending in s and 
the older ending in eth for the third person singular. This 
inconsistency shows that the ending in s had just been 
adopted into the language. 

3. Engines. An old use of the word for any sort of me- 
chanical device, large or small. 

4. Angles. Fishing-hooks, with the tackle to which they 
are attached. 

,5. Grop'd for. Caught with the hands. 

6. Be tickled too. Some fish in low water will allow 
tliemselves to be tickled with the hand about the gills, and 
then will become so still that they may easily be caught in the 
hands. Shakespeare refers to this method of fishing in 
Ttoelfth 'Night, II, 5, 25. "Here comes the trout that must 
be caught with tickling." 

7. Catcht. Phonetic spelling of catched, an old form for 
the past tense and the past participle, superseded by caught. 

42, 1. Lime-twigs. A method of catching birds often re- 
ferred to in Elizabethan literature, was to spread a sticky 
substance called bird-lime on twigs. Compare // Henry Vl, 
11, 4, 54. They "have all limed bushes to betray thy wings." 

2. Light and Bell. At night birds were sometimes caught 
by the use of bells and lights to frighten them so that they 
could be netted. 

3. Goes. Walks. 

4. Pipe and Whistle. Mimic the cries of birds so as to 
attract them. 

5. Pearl in a Toad's-head. It was an old superstition 



* The references to Shakespeare's plays are to the lines as numbered 
in the Cambridge Edition. 



NOTES 267 

tliat toads carried precious stones in their heads. Shake- 
speare refers to it in As You Like It, II, 1, 12. 

"Sweet are the uses of adversity, 
Which like the toad, ugly and venomous, 
Wears yet a precious jewel in its head." 

6. Paintings. Ornamental passages. 

7. Brave. Showy, gaudy. 

8. Dark. See note on Dark clouds, p. 266. 

9. Feigned. Fictitious. Some of Bunyan's friends were 
so matter-of-fact that they were unwilling to read anything 
that was not literally true. 

10. Tro. Properly spelled trow. Think, suppose. Here 
it expresses surprise or indignation and is equivalent to "I 
wonder." 

43, 1. Pins and Loops, etc. These various details are sym- 
bols used in the ceremonies commanded in the Old Testament. 
See Exod. xxvi: 5; xxvii: 19; Lev. xvi: 3, 14, 15; Heb. ix: 12, 
19; Lev. i: 10; xxii: 19; xix: 2-9; Heb. ix: 13; Exod. xxix: 
15-32; Lev. v: 15, 16; xiv. 4-32; Exod. xii: 7, 8. Bunyan's 
statement that men seek to find a spiritual meaning in all 
these symbols is open to question to-day. 

2. Be. Down to the seventeenth century he was constantly 
used in the indicative plural, 

3. And things, etc. Bereave our souls of things that are 
good. 

4. Puts down all wit. Excels all other knowledge. 

5. Carper. Critic. 

44, 1. Lyes in silver shrines. Probably a reference to 
Acts xix: 24. 

2. Swadling-clouts. The cloths used for wrapping infants. 

3. Sound words. II Timothy i: 13. 

4. Old Wives' Fables. I Timothy iv: 7. 

5. So I none abuse. So long as I abuse none. 

6. Put on. Handle deceitfully. 

7. May. Can. 

45, 1. As high as Trees. Of high station. 

2. Holy Writ in many places. What are some of these? 

3. Nothing. In no respect. 

4. Chalketh. Sketches. 

46, 1. Amain. Vigorously, violently. 



26S THE PILGRIM'S PROGRESS 



THE PILGRIM'S PROGRESS , 

49, 1. Den. The jail, or gaol, as Bimyan spelled it, where 
he first conceived the idea of his allegory. It now seems 
almost certain that this was not, as was for long supposed, 
the county jail where he was confined from 1660 to 1672, but 
the smaller town prison on the bridge over the Ouse. Tradi- 
tion has always pointed to this place as the scene of the com- 
position of Pilgrim^s Progress, and probably the short im- 
prisonment of 1675 was spent here. 

Other famous books composed in prison are : Paul's Epistles 
to the Philippians, the Ephesians, and the Colossians, Sir 
Walter Raleigh's History of the World, Cervantes' Don 
Quixote. In prison, also, Socrates framed his argument for 
the immortality of the soul. 

2. Rags. These represent his sins. 

3. Book. The Bible. 

4. Burden. His weight of sin. In Grace Abounding Bun- 
yan says of his own burden: "I thought none but the Devil 
himself could equalize me for inward wickedness, and pollu- 
tion of mind. I fell, therefore, at the sight of my own vileness 
deeply into despair." Section 85. 

5. Brake. An obsolete form for the past tense of break. 

6. Lamentable Cry. Bunyan says of himself in Grace 
Abounding, "But, oh! how would my heart, at such times, put 
forth itself with unexpressible groanings! My whole soul was 
then in every word; I should cry with pangs after God, that 
he would be merciful unto nie." Section 110. 

7. Plight. Condition. 

8. Refrained himself. Restrained himself. 

50, 1. my dear Wife. Observe that in Pilgrim's Prog- 
ress, as in the Bible, no quotation marks are used to enclose 
conversation. Italics are employed irregularly to indicate 
spoken passages and for other purposes. 

2. Friend. In former times friend was used to include 
close relationship, as of a kinsman or a lover. Compare Mid- 
summer Night's Dream, V, 1, 293. "This passion and the 
death of a dear friend would go near to make a man look 
sad." 

3. Undone. Ruined. 

4. On which fearful overthrow. This use of which as an 
adjective has been common in both Old and Modern English, 
but is condemned to-day. 

5. Myself. The use of myself as subject, which is a vul- 



NOTES ' 269 

garism in Modern English, is common in Shakespeare. Com- 
pare Two Gentlemen of Verona, III, 1, 24. ''This love of 
theirs myself have often seen." Instead of inyself, we should 
now say / myself. 

6. The which. The use of the article with the relative 
was formerly frequent, but is now obsolete. For a like use 
see John xviii : 1. "Over the brook Cedron, where was a 
garden, into the which he entered." 

7. For that. For the reason that, because. That was 
formerly often used after a preposition to introduce a noun 
clause as the object of the preposition; as: for that, by that, 
when that. Now the preposition for has become a conjunction 
and that is omitted. 

8. Frenzy Distemper. A noun used as an adjective, a con- 
struction common in English at all times. ' 

9. Carriages. Behaviors. The ways in which people carry 
themselves. 

51, 1. Condole. Bewail. Condole is now always intran- 
sitive. 

2. Evangelist. One who brings good tidings. Bunyan 
probably had in mind his own spiritual guide, John Gifford, 
pastor of the Bedford church. 

3. Tophet. A place of idolatrous worship near Jerusalem. 
The word among the Jews symbolized a place of torment in 
the future life, and it is in this sense that Bunyan uses it. 
See the marginal reference. 

52, 1. Wicket-Gate. A small gate. 
2. Light. Divine revelation. 

54, 1. Fancy by the end. This metaphor is from spinning. 
A fancy may be drawn out, as the thread is drawn out from 
the distaff. The scornful tone of Obstinate's speech is that 
commonly used by their contemporaries in speaking of the 
Puritans. 

2. To come to a point. To reach a decision. 

55, 1. Fantastical. Ruled by fancy, or wild imaginations. 
2. Have given us the back. Notice that the naturalness 

of the talk is increased by this racy colloquialism. 

56, 1. Seraphims and Cherubims. Bunyan makes the com- 
mon mistake, found also in the Authorized Version, of adding 
the s of the English plural to forms already plural. The 
correct plurals are seraphim and cherubim, or seraphs and 
cherubs. 

57, 1. Cut in pieces, etc. The martyrs, of whom Bunyan 
had read in Foxe's Book of Martyrs. 



270 TEE riLGEUrS PROGRESS 

2. Bare. An urcliaic form of llic past tense. 

3. The Slough of Despond. Bunyaii knew well of this 
bog from sad experience. {See Introd., p. 12. 

58, 1. Speed. Luck, fortune. 

2. May I get out. If I get out. 

S. For me. As far as I am concerned. 

4. Steps. Observe the explanation in the margin. 

5. Next. Nearest. The old comparison, in which this was 
the superlative, was : nigh — near — next. 

59, 1. Bid. For the past tense of bid in the sense of com- 
mand hade is now the preferable form. 

2. I. Bunyan brings himself into his dream as an actor 
to give it greater reality. 
.3. Plat. Place. 

4. Conviction for sin. This is a theological phrase in con- 
stant use among the Puritans. They understood by it a 
man's perception of his sinfulness and his unworthiness t6 
be saved for his own merits without the "grace" or favor of 
God. 

5. His Majesties Surveyors. The writers of the Bible. 
Bunyan here has used the Old English ending for the possessive 
case, es. Our apostrophe with the possessive singular denotes 
the omission of the e. See note on 170, 1, p. 282. 

6. Sixteen hundreds years. Bunyan was thinking of the 
time that had elapsed since the life of Christ. The plural 
use of hundred denotes that he is thinking of the sixteen 
separate centuries. Of is understood after hundreds. 

7. Wholesome Instructions. Sermons. 

60, 1. Against. In preparation for. Compare the mod- 
ern "He has money saved against a rainy day." 

2. Besides. Aside. 

'S. To purpose. Thoroughly. 

4. When they are once got in. In former times be was 
often used as an auxiliary where we should use have. Com- 
pare Joshua iii: 17: "The people were passed clean over Jor- 
dan," and the German, Er ist gekommen. 

5. I saw in my Dream. Note how skillfully Bunyan has 
kept us from forgetting that this is a dream. 

6. Tulrned their Tales. Turned the direction or aim of 
their stories from Pliable to Christian. 

61, 1. Mr. Worldly Wiseman. The episode dealing with 
Mr. Worldly Wiseman was one of the happy additions made 
by Bunyan in the second edition. 



NOTES 271 

2. Carnal Policy. Of worldly rather than spiritual wis- 
dom. 

3. Incling". Properly inAling. Some slight knowledge or 
hint. 

62, 1. Beshrew. Curse, wish evil to. Often used elsewhere 
ill a milder sense. Compare Shakespeare's King John, V, 4, 
49 : "Beshrew my soul but I do love." 

2. Wearisomness. All these trials were afterwards en- 
countered by Christian. 

64, 1. Morality. Bunyan taught earnestly that outward 
morality wdthout a complete change of heart had no saving- 
merit. 

2. Of a very good Name. Of a good reputation. 

3. Crazed in their wits. During his spiritual struggle 
Bunyan himself may w^ell have been described in these words 
by his neighbors. 

4. Presently. At once. 

5. Pretty. In Bunyan's time pretty was applied to men 
as well as women in sincere praise. 

6. To his Son. For, or as son. An obsolete use of to, 
for which compare Shakespeare's Two Gentlemen of Verona, 
III, 1, 84: "Now, therefore, would I have thee to my tutor," 
and the words of the marriage ceremony, "Wilt thou have this 
woman to thy wedded wife?" 

7. To speak on. "So to speak." Latham. 

8. There are Houses now stand. Supply ichich after 
houses. 

9. In Credit. In good standing. 

10. At a stand. Perplexed, brought to a standstill. 

65, 1. Wotted. Knew. This verb was becoming obsolete 
in Bunyan's time and he here used an erroneous form for the 
correct past, icist. The verb survives in our expressions: to 
tcit, and wittingly. 

66, 1. Loaden. This form is now obsolete. 

67, 1. Hazarding of thy Perdition. Risking being lost. 

68, 1. Savoureth. Has the flavor of. 

2. Three things. If Evangelist seems formal, remember 
that his sermonizing style is natural for a preacher. His dis- 
course is probably typical of the sermons of Bunyan's time. 

3. (In the margin.) Discovers. Reveals. 

69, 1. In a Mystery. Metaphorically or symbolically. 

70, 1. Is like to be. Is likely to' be. An archa'^ic and 
provincial use of like. 



272 THE PILGRIM'S PROGRESS 

2. Still. Contimially, the regular nieaiiirig in Shakespeare's 

time. _ , , . ^ , 

71, 1. Is there hopes. Such failures to make subject and 

verb'aoree in number are common in Shakespeare as well as in 

Bunyan. Compare // Henry VI, ill, 2, 11: *'Is all things 

well?" . , , ., 1. 1 

2. Them. Him. This error persists to the present day. 
72 1 Zion. Originally the name of a hill in Jerusalem, 
on which was situated the temple. Later it was applied to 
the whole city, and then symbolically to the New Jerusalem, 

or Heaven. . . . n n i 

2. Beelzebub. A god of the Philistines, originally Baalze- 
bub. Milton mentions him as a prince of the demons, and 
next to Satan in rank. Paradise Lost, I, 79 : 

"One next himself in power, and next in crime. 
Long after known in Palestine, and named Jeelzebub. 

3. Happily. Haply, by chance. 

73, 1. Hazards. Risks, dangers. 

2. Railing. Scoffing. ^, , -r v. 4.4 

74, 1. There is no betterment, etc. That I am no better 

^2" a' sought. In writers of the fourteenth and fifteenth 
centuries have was weakened to iia, and in the sixteenth cen- 
tury it was often combined with the passive participle, b rois- 
sart, for example, wrote, "It should a fallen on a bassinet or 
a helme" I ch II, 25. Bunyan wrote a because have was 
contracted to' a in pronunciation by the people whom he knew. 
Modern usage requires the present instead of the perfect in- 
finitive in a case like this. , , ,, 1 u- 

3 What had become of me. Instead of the phrase-subjunc- 
tives more common in modern times, Bunyan often used the 
simpler forms. This is the past perfect subjunctive, equiva- 
lent to What would have become of me. 

4 Dumps. Now this word is used in a humorous sense, 
but' in Bunyan's time it was employed seriously for a fit of 
melancholy or depression. 

75, 1. Cast up. Constructed. 

2 BUTT down upon. Lead into. 

3' Burden. Bunvan himself had to carry his burden a 
long and weary time before he felt free from it. 

76, 1. By that. By the time that, when. See note on 
For 'that, 50, 7, p. 269. 



NOTES 273 

2. Interpreter. By the Interpreter probably is meant thy 
Holy Spirit. . 

77 1. Candle. The common means of illumination in 

Bunyan's time. . 

2. The Man. Probably another reference to John Gitlora. 
After having lived a very depraved and profane life in the 
army, he was converted and became the devoted pastor of the 
church in Bedford to which Bunyan belonged. 

3. Children. The members of his congregation. 

4. Writ. Obsolete form for icritten. 

78, 1. With Pleasure. Easily. 

79, 1. Governour. Tutor. We still use governess for a 

woman tutor. , , xi i. j.u- • 

80, 1. But a while. Coleridge has remarked that this is 
an instance of faulty allegory, for a longer time than but a 
'While would be necessary for the change into nothing but 
rags. Yet the general reader, lost in the spell of the story, 
would never notice this defect. 

2. Figures. Symbols. , 

82, 1. Gracious. Full of divine grace, godly, righteous. 

83^ 1. Inkhorn. A Bible word in common use in the sev- 
enteenth century for an inkstand. ^ i ^, ^ 

84, 1. Man in an Iron Cage. Mr. Offor has suggested that 
this may be a reference to a fellow-townsman of Bunyan's, 
who after becoming a minister, feared persecution so much 
that he gave up his faith. Later, being tortured m his con- 
science, he committed suicide. Bunyan had also read a book 
relating the fearful state of Francis Spira, of which he says : 
"A book that was to my troubled spirit, as salt when rubbad 
into a fresh wound. Every sentence in that book, every groair 
of that man, with all the rest of his actions m his dolours, 
as his tears, his prayers, his gnashing of teeth, his wringing 
of hands, his twining and twisting, and languishing, and pin- 
ing away under that mighty hand of God that was upon him, 
was as knives and daggers in my soul." Grace Abounding, 
Sect. 164. , ,,. , . .,. 

2. Professor. One who had made a public profession of his 

belief in religion. 

3 Was . . . fair for. Had a good chance for. 

85 1 I laid the Reins. I gave them freedom. Observe 
the Aumber of metaphors in this passage. Bunyan's language 
abounds in comparisons. 

2. Done despite to. Injured, outraged. 

86, 1. Bite and gnaw. Bites and gnaws. 



274 THE PILGRIM'S PROGRESS 



2. Himself. See note on myself, 50, 5, and compare Rich. 
II, II5 1, 29. "Direct not him whose way himself will choose." 

3. I dreamed. Bunyan is here speaking of wiiat was fa- 
miliar to him from his own experience. See Introd., p. 9. 

4. Eack. Drive. The verb comes from a noun rack, mean- 
ing clouds. 

87, 1. Sate. An archaic form. 

88, 1. Frighted. Frightened. From fright, an old verb 
still used in Scotland. 

2. Have began. "In the seventeenth century the use of 
the past tense for the past participle was common in many 
verbs in which it is no longer seen." Lounsbury's English 
Language, p. 395. 

89, 1. Loosed. Was loosed. This verb now is always 
transitive. 

90, 1. In my Dream. He again reminds us that this story 
is a dream. 

2. A Bottom. A hollow. 

91, 1. Every fat, etc. "Every vat must stand on its 
own bottom," was a common proverb. Vat originally was 
spelled with an initial f, as it is in Joel ii: 24. His was the 
possessive neuter as well as masculine till the sixteenth cen- 
tury, when its began to take its place. Even so late a writer 
as Milton used its rarely. 

92, 1. A Trespass. A sin, as in the Bible and in the 
Lord's Prayer in the Prayer Book. 

2. What's matter. What is the matter. 

93, 1. Doubt. Fear. 

94, 1. There was . . . two other wayes. See note on 
Is there hopes f 71, 1, p. 271. After there, the singular seems 
to have been used because the subject was yet to come and 
so was undetermined. Abbot's Shakesperian Grammar, 335. 

95, 1. A wide Field, full of dark Mountains. Field here 
means open country. However, it must be remembered that 
Bunyan had never seen any mountains and could have had 
little idea of their appearance. His conception of mountain 
scenery probably came from the Bible. The last part of the 
sentence resembles Jer. xiii : 16. Venables. 

2. Going. Walking. 

3. (In the margin.) Ward. A defense or protection. The 
whole expression means a spot where Grod's kindness, or grace, 
shelters his followers. 

96, 1. Review. A second view. Re. as a prefix, regularly 
means again. 



NOTES 275 

2. Amain. Violently. 

:3. What's the matter, etc. Supply that between matter 
and you. 

4. Lies a couple. How may the singular verb be justified? 

5. Lions in the way. Troubles. This phrase for difficul- 
ties is from Prov. xxvi: 13. 

6. But they. But that they. 

97, 1. Fact. Mi^-deed or crime, in accordance with the 
derivation from Latin facio — "do." Compare Macbeth, III, 
6, 8. 

"Who cannot want the thought how monstrous 
It was for Malcolm and for Donalbain 
To kill their gracious father? damned fact!" 

98, 1. Took. See note on have began, 88, 2, p. 274. 

2. Red Sea. Num. xiv: 25. 

3. Might have trod. See note on have began, 88, 2, p. 274. 

4. Like to he benighted. Likely to be overcome by night. 
Be, as a prefix, often transforms a noun into a verb. Com- 
pare befriend. See also note on Is like to be, 70, 1, p. 271. 

5. Settle. Bench, or seat. 

99, 1. Gotten. Though this form is still common, the 
simpler got is to be preferred. 

2. Doleful Creatures. Isaiah xiii: 21. 
2. Shift them. Get rid of them. 

4. Miscarriage. Blunder, wrong behavior. 

5. Lift. An obsolete form used in the Bible for the past 
tense and the past participle. See II Sam. xxiii: 18. "He lift 
up his spear," and Ps. xxiv: 7, "Be ye lift up, ye everlasting 
doors." 

6. Palace. The Palace Beautiful probably represents a 
church of believers. 

101, 1. To dwell in the tents of Shem. The text in the 
margin from which this is taken is generally understood as 
meaning to enjoy the same favor of communion wuth God that 
is given to Shem. 

2. I had been here. The common modern idiom is / 
should have been here; but the form in the text is still cor- 
rect for the past perfect subjunctive. See note on What had 
become of me, 74, 3, p. 272. 

102, 1. Consented together. Agreed. 

2. Supper. This is commonly supposed to refer to the 
Lord's Supper ; and the conversation preceding, to the examina- 
tion of members, 



276 THE PILGRIiM'S PROGRESS 

103, 1. I was driven out, etc. Note how skillfully Diinyaii 
has here introduced a recapitulation of the experiences of 
Christian. 

105, 1. A sleep. In sleep. A is the old preposition found 
now as a prefix. Compare ashore, afoot, asleep, afire. 

2. For receiving of me. Now we do not use of after the 
gerund unless it is made into an abstract verbal noun by the 
use before it of the article or of a possessive pronoun. 

106, 1. Carnal cogitations. In plain language, fleshly 
thoughts. Here Bunyan has departed from his usual simplicity 
and used a Latinized diction like Dr. Johnson's. 

2. I would be a doing of. Doing is here a verbal noun, 
the object of the preposition a — on. Abbott, A Shakespearian 
Grammar, 178; Morris, English Accidence, p. 178. Compare 
the nursery rhyme: 

"Bye, Bab}^ Bunting, 
Father's gone a-hunting.'' 

107, 1. My Wife and poor Children. Some have criticized 
Christian for selfishness in leaving his family. What is your 
opinion? Perhaps Bunyan is here recalling the pain of his 
separation from his wife and four children when he was im- 
prisoned. 

108, 1. Vain. Useless. Vain was in general use among 
the Puritans for anything that did not minister to godliness. 

2. Conversation. Not talk; but manner of life, behavior. 

110, 1. Stript. II Cor. viii: 9, and Phil. ii. 7. 

2. Original. Source. Compare Midsummer Night's Dream, 
II, 1, 117. "We are their parents and original." 

111, 1. Records of the greatest Antiquity. These, of 
course, are the Holy Scriptures. 

112, 1. Furniture. Equipments. Eph. vi: 13-18. 

2. All prayer. Bunyan evidently thinks of this as the 
name of a w-eapon. He speaks farther on of "another weapon, 
called All-Prayer." 

3. Harness out. Equip. 

4. Moses' Rod. Exod. iv: 2-4', 17. 

5. Jael. Judges iv: 21. 

6. Gideon. Judges vii : 15-25. 

7. Shamgar. Judges iii: 31. 

8. Sampson. Judges xv: 15. 

9. David. I Sam. xvii: 49, 50. 

10. The Man of Sin. II Thess. ii: 3-8. 

113, 1. Delectable Mountains. Of this passage Dean Stan- 



NOTES 277 

ley has said: "When ... I wished to draw a picture of ^ 
the prospects yet reserved for the future of Christendom, I i 
found again that the best words I could supply were those in ( 
which, on leaving the Beautiful House, Christian was shown 1 
in the distance the view of the Delectalble Mountains, 'which,' ' 
tliey said,, 'would add to his comfort because they were nearer \ 
to the desired haven.' " i 

2. Immanuel's Land. The land of Christ. Matt, i : 23 ; / 
Isa. vii: 14. 

3. Of proof. Tested and proved to be strong. 

114, 1. Bottle of Wine, These provisions are taken from 
the Bible. I Chron. xii : 40. 

115, 1. Poul Fiend . . . field. Observe the force of 
the alliteration. 

2. Apollyon. The angel of the bottomless pit mentioned 
in Rev. ix: 11. Compare also. Rev. ix: 17; xiii : 2; Job xli: 
15. Notice the Biblical source of all the details in the de- 
scription. The vagueness and obscurity of the picture add to 
the horror, for it is the unknown or half-known that inspires 
greatest terror. 

116, 1. Have let myself to. Have taken service with. 
2. Non-age. ]Minority, the time when one is not of age. 
119, 1. King's High-way. Num. xxi: 22. 

2. Spill. Destroy. 

3. Then did Christian. A modern writer would divide this 
long sentence. 

121, 1. Michael. An archangel always mentioned in the 
Bible as fighting, and regarded as the leader of the whole host 
of angels. See Rev. xii : 7, and Milton's descriptions in Para- 
dise Lost, Bk. VI, where Michael is made the chief of the 
angelic host opposed to Satan's followers. 

2. Affront. This word, which now signifies an insult, 
spems too mild an expression for such an encounter as Chris- 
tian had just passed through; but in Bunyan's time it was 
used for any kind of assault. 

3. Thorow. Through. 

4. Valley of shadow of Death. Ps. xxiii: 4. 

122, 1. That way as. In early times as Avas often- used 
after that, those, and other pronouns. Compare Romeo and 
Juliet, II, 1, 35. 

"that kind of fruit 
As maids call medlars." 

Tliis usage survives in the speech of the uneducated. 



278 TBE PILGRUrS PROGRESS 

2. Hob-goblins, Satyrs. Hob-goblins are mischievous imps. 
Satyrs Bunyan found in Isa. xiii: 21, where it probably means 
apes. 

3. Dragons of the Pit. Symbolic, serpent-like monsters 
dwelling in the bottomless pit. Rev. xii: 7. Bunyan, it has 
been suggested, agreed with Milton that: 

"Millions of spiritual creatures walk the earth 
Unseen, both when we wake and when we sleep." 

123, 1. Cluagg. A quagmire, or bog. 
2. Put to it. Hard pressed. 

125, 1. Let slip. Fail to mention. 

2. Which he . . . from his own mind. Here Bunyan 
has certainly drawn from his own terrible experience recorded 
in Grace Abounding. In Sect. 101, 102 he says, "I should 
often find my mind suddenly put upon it, to curse and swear, 
or to speak some grievous thing of God, or Christ his Son, 
and of the Scriptures. Now, I thought, surely / am possessed 
of the Devil." 

3. I will fear none 111. "From Sternhold's metrical ver- 
sion of Ps. xxiii." Venables. 

126, 1. Of. From. 

127, 1. Gins. Engines or contrivances. 
2. Shrewd brushes. Fierce encounters. 

128, 1. Spake. Archaic for spoke. 

2. Be burned. I. e., burned to death as martyrs. 

3. Cast up. Constructed. 

129, 1. Upon my Life. Fleeing for my life. 

2. Avenger of Blood. Among the Jews in Old Testament 
times the next of kin was in duty bound to avenge the blood 
of a murdered kinsman and in this capacity he received the 
name of the Avenger of Blood. 

3. Sweet discourse. "The conversation between Faithful 
and Talkative is a model of unaffected dignity and rhythmical 
flow." S. T. Coleridge. Notes on P. P. Wks. Edit, of 18o3. 
Vol. V, p. 252. 

130, 1. Presently. Immediately. 

2. Set him on work. Give him employment. 

131, 1. Turn Coat. One who changes his party or belief. 
2. Leered away. Slunk away. 

132, 1. Had like to have done. Was likely to do. This 
confused colloquialism is still heard. 

2. Lay at me hard. Importuned, urged. 



NOTES 279 

133, 1. Adam the first. "An allegorical representation of 
the carnal nature of man, unrenewed by divine grace." Ven- 
ables. 

2. Put oS the old Man with his Deeds. Col. iii : 9. 

134, 1. The man overtook me. In this incident Bunyan 
means to show the severity of the law of Moses, which con- 
tains no provision for forgiving the sins it recognizes. 

135, 1. He had doubtless made an end of me. We should 
say he would have made an end, but Bunyan's expression is 
still good English. 

2. I passed by the Porter. Bunyan hints that Faithful's 
failure to stop at the House Beautiful is a mistake, but he 
shows his broadmindedness in refraining from strong censure. 

3. You would scarce have forgot. This form of the parti- 
ciple is archaic. 

137, 1. Hectoring. The word is derived from the name of 
Hector, the Tvojan hero, described in the Iliad and the ^neid. 
Though Hector was no bully, hectoring has come to be applied 
to one who domineers, a blusterer. 

140, 1. Bravadoes. Boastings. 

2. Promotion. Reward. 

142, 1. The New Birth. This was one of the cardinal 
points in Bunyan's religious belief. In Grace Abounding he 
said of the poor women who showed him his lack of godliness 
(Introd., p. 12) : "Their talk was about a new birth, the 

work of God on their hearts." 

143, 1. Grace. Another essential element of Bunyan's 
theology, which taught that man's sins could be forgiven not 
by any merit of his own but only through Divine favor 
(grace). "Great sins do not draw" great grace." G. A., 253. 

2. Except it he. Except is regularly followed by the sub- 
junctive. 

3. Brave. (In the margin.) Not valiant, but fine in ap- 
pearance. 

144, 1. Sorry. Contemptible. 
2. Discovery. Revelation. 

145, 1. In his kind. According to his nature. 

2. A Saint abroad, etc. Evidently a popular expression in 
the seventeenth century. 

3. Churle. Originally a farm servant, now a rude, rough 
fellow, a boor. 

14G, 1. Their. His. 

2. That. The antecedent is implied in their. 

147, I. Practick. Practical. 



280 THE PILGEIM'S PROGRESS 

2. Fruit. Fruit was used in Biinyan's time to refer to any 
sort of vegetable product. 

148, 1. He. In dialect sijeeck he was commonly used of 
an animal unless the sex was distinctly emphasized. 

2. I was not so fond. Notice the toucli of human nature 
here. Faithful at first thought Talkative was a pretty man. 
))ut now tries to sliovv that he disliked him from the first. 

150, 1. As the mother crys out against her Child. Why 
does this simile make Faithful's point clearer? 

2. You lie at the catch. You lie in wait to catch nie; you 
are setting a trap for me. Venables. 

151, 1. Knowledge and knowledge. A forcible colloquial- 
ism that survives to-day. 

2. Speculation. Contemplation. 

3. Edification. Building up. The Puritans tried to omit 
from their lives as far as possible all that did not contribute 
to edification of the spirit. 

4. Discovereth itself. Reveals its presence. 

152, 1. Experimental confession. A confession founded 
u])on experience. This is another term of Puritan theology. 

154, 1. Peevish. This word formerly had a broader sig- 
nification than at present, equivalent to perverse, headstrong. 

156, 1. Evangelist. This interview was one of the addi- 
tions to the second edition. In regard to persecution Bunyan 
speaks of "what he smartingly did feel." 

158, 1. Abide on you. Await you. 

2. Strain hard but. But is here used in the sense of with- 
out and the sentence is contracted. It means "who will strain 
hard and not be satisfied without (until) they kill you." 

159, 1. Vanity-Fair. This represents the world with all its 
attractions. The description is modelled upon a fair annually 
held near Bedford, with which Bunyan undoubtedly' was fa- 
miliar. This fair at Sturbridge, which lasted for weeks and 
covered a space of half a square mile, contained merchandise 
from all parts of Europe and even America. There were long 
streets of booths named after the difl"erent wares sold, and 
all sorts of diversions such as are now found in similar places. 
There was also a great one of the fair and a court of justice. 
All the gentry of the region attended with their children. 

2. Agone. Ago. Compare Ticelfth Night, V, 1, 204. "O 
he's drunk, Sir Toby, an hour agone." 

;5. Legion. Bunyan supposed that the word legion used in 
Mark v: 9 was one of the names of Satan. 

4. Preferments. Promotions. 

160, 1. The Ware of Rome. Bunyan refers to the efiorts to 



I 



NOTES 281 

make the Roman Catholic Church the national Church in 
England. 

2. Lusty. Merry. Compare German lustig: joyous, jovial. 

3. The Prince of Princes. Of course, the allusion is to 
the temptation of Christ described in the New Testament. 
See the marginal references. 

161, 1. Bedlams. Escaped lunatics. The hospital of St. 
Mary of Bethlehem, in London, the name of which was con- 
tracted to Bedlam, was an asylum for the mentally deranged. 
Hence, a lunatic was called a Bedlam, or Bedlamite. 

2. Outlandish men. Foreigners. Xehemiah xiii: 26. Out- 
landish now means strange, odd. Compare Uitlanders, used 
in South Africa. 

162, 1. Canaan. The Promised Land. Gen. xi: 31; Isa. 
xix: 18. 

2. Barbarians. Though Bunyan knew no Greek, he uses 
til is word in the Greek sense. Probably he took it from I Cor. 
xiv: 11. 

163, 1. Were brought to examination. Such a court as 
is described was regularly held at large fairs. 

2. They that sat upon them. Those who sat in judgment 
over them, the magistrates in charge of the court. 

3. Let. Hinder. Compare Hamlet, I, 4, 85: ''I'll make 
a ghost of him that lets me." See also, Rom. i: 13. 

164, 1. Pillory. An instrument of punishment in high 
favor in the seventeenth century. It consisted of a platform 
on which was erected a wooden frame. The victim's hands 
and head were thrust through holes in this frame and held 
by sliding boards so that he stood exposed to the missiles of 
every passer-by. 

165, 1. Concluded. Decided upon. 

2. Best on't. In the sixteenth and seventeenth centuries on 
was frequently used in the sense of about, where we should use 
of. Compare Julius Cwsar, I, 3, 137: "I am glad on't." 

3. Dispose. Disposal. 

4. In order to their Condemnation. The trial was a mere 
form, the result having been settled beforehand. This passage 
has been often praised for the keenness of its satire and the 
close resemblance it bears to some celebrated trials of the 
time. Lord Hate-good may be a picture of the infamous Lord 
Jeffries (1G48-1689) who Macaulay says sold "his forehead 
of brass and his tongue of venom to the Court." Under him 
justice was perverted most iniquitously in order to maintain 
oppression. See Macaulay's Hist, of Einjland, Vol. I, pp. 417- 



282 THE PILGRIM'S PROGRESS 

421 and 593-605. Bunyan's own sad experiences had fa- 
miliarized him with all the details of a trial. 

166, 1. Pickthank. A toady, a llatterer. 

167, 1. I will enlarge my Testimony. He would swear 
whatever might be necessary for convicting the prisoners. 

2. For their Lord. Notice the strong hint given him that 
testimony against the prisoner would be a service to the King. 

3. Pestilent. Troublesome. 

168, 1. Of a long time. Compare our modern of late and 
Acts viii, 11: "Of long time he had bewitched them." 

2. Contemptible. Bunj^an occasionally uses an adjective 
for an adverb as illiterate people do now. 

3. Old-Man. This name refers to "the old man" mentioned 
])y Paul, the sinful nature of man, before represented by Bun- 
yan under the name of Adam the first. 

4. Runagate. Renegade, one who has denied his faith. 
It was a favorite epithet of condemnation in the sixteentli and 
seventeenth centuries. Compare Shakespeare's Rich. Ill, IV, 
4, 465: "White liver'd runagate, what doth he there?" 

5. Heretick. Heretic. One whose religious belief is con- 
trary to that generally held. 

169, 1. Sirrah. A term of address equivalent to "fellow," 
generally used in anger or contempt. It is frequently found 
in Shakespeare. 

2. Upon the place. We should say, "Upon the spot." 

170, 1. (In the margin.) The Judge his speech. In the 
seventeenth century it was erroneously supposed that the pos- 
sessive ending in s was a contraction of his, and so sometimes 
writers wrote his in place of it. The possessive in s, however, 
has no connecton with his; the apostrophe marks the dropping 
of e, the Anglo-Saxon termination for the genitive being es. 

171, 1. A sorry scrub. A despicable fellow. 

172, 1. A Chariot. Compare the ascension of Elijah, II 
Ki. ii: II. 

173, 1. By-ends. One of the famous characters of the 
story. By, as a prefix, means to one side; e. g., &i/-products. 
By-ends, then, are ends aside from the professed ends, selfish 
purposes. 

There were many men like Mr. By-ends in Bunyan's 
time. One Simon Alley n, a vicar, lived in the reigns 
of Henry VIII, Edward VI, Mary, and Elizabeth. Being 
resolved to keep his parish whoever was king, under Henry 
lie was a Catholic till the Reformation; in the reign of Ed- 
ward he became a Calvinist; under Mary he was a Papist; 



NOTES 283 

and under Elizabeth he again became a Protestant. Such 
turn-coat vicars were so common that three different men 
have been suggested as the original of a popular song of the 
eighteenth century called the Vicar of Bray. The stanzas 
begin: (1) "In good King Charles's golden days," I was a 
zealous High-churchman. (2) "When royal James obtained 
the crown," I found the Church of Rome would suit my con- 
stitution. (3) "When William was our king declared," 1 
swore to him allegiance. (4) "When gracious Anne became a 
queen," I became a Tory. (5) "When George, in pudding time 
came o'er," I became a Whig. "And George my lawful king 
shall be — until the times do alter." Brewer's Reader's Eand- 
hoolc. 

The changes of religion and politics made by the poet 
Dryden, a contemporary of Bunyan, have caused much crit- 
icism of his sincerity, since he had "the luck to jump with 
the way of the times." 

174, 1. Fainings. Feigning's. 
2. Carry it. Behave. 

175, 1. To jump in my judgment with. To agree with. 
Compare Henry IV, 1, 2, 77: "In some sort it jumps with my 
humor" and Merchant of Venice, II, 9, .32: "I will not jump 
icith common spirits." 

176, I. My chance was to get. I happened to profit. 

177, 1. Congee. A bow. 
2. Cozenage. Cheating. 

178, 1. At a clap. At once, 

179, 1. Job says. It was not Job, but his friend, Eliphaz, 
who spoke these words. See Job xxii : 24. 

2. There needs. There is need for. 

180, 1. Benefice. A church living, tlie income of a parish. 

2. Call. A divine summons. 

3. A Minister. It is of interest that Bunyan himself re- 
fused to change his parish for a greater and more remunera- 
tive charge. 

181, 1. Such an one. In the sixteenth century one was 
probably pronounced not icu7i, but un, and so required the 
longer form of the indefinite article. Abbott, 80. This pro- 
nunciation still survives in some English dialects and in 
Scotland. 

182, 1. A stalking Horse. A horse behind which the hun- 
ter hid and so was enabled to approacli his game without 
alarming it. Compare As You. Like It, V, 4, 111. "He uses 



284 THE PILGRUrS PROGRESS 

his folly like a stalking hoi'se, and under the presentation of 
that he shoots his wit." 

183, 1. Judas the Devil. John vi: 70-71. 

2. Witch. Originally this word eould be used of either sex. 
*'There was a man in that eitee whos name was Sy mount, a 
icicehc." Wyc'liffe's Bible, Acts viii : !>. 

3. Designed. Had in view. 

184, 1. A delicate Plain. Delicate in earlier times was 
used of anything agreeable or delightful. 

2. Lucre. Gain, advantage. 

3. Demas. II Tim. iv: 10. 

185, 1. A hundred to one. Mofi'att has suggested that this 
betting expression may be a reminiscence of Bunyan's un- 
godly youth. 

2. Roundly. Bluntly. 

3. One of his Majesties Judges. The apostle Paul. II 
Tim. iv: 10. 

187, 1. A Pillar. In the Middle Ages it was commonly 
believed that the pillar of Lot's wife could still be seen and 
Sir John Mandeville mentions it in his wonderful travels. 

189, 1. Cut purses. When purses were worn suspended 
from belts, thieves, who cut the purses to secure the contents, 
were called cut purses instead of pickpockets. 

190, 1. Eat. The past tense, pronounced et. 

2. Surfeits. Illnesses caused by overeating. 

3. Sell all. Matt, xiii: 44. 

191, 1. Meadow. Such pleasant meadows with by-paths 
entered by stiles were common sights in Bedfordshire. Haw- 
thorne has remarked on this passage, "An American Avould 
never understand the passage about Christian and Hopeful 
going astray along a by-path into the grounds of Giant De- 
spair, from there being no stiles or by-paths in our country." 
English 'Note Booh, I, 147. 

2. A Stile. A series of steps for ascending and descending 
a fence. 

3. Not like. Not probable, or likely. 

193, 1. Eminent. Imminent. 

2. Had liked to have been drowned. Were likely to have 
been drowned. Such a confusion of tenses is common to-day. 
The expression had liked is a vulgarism. 

194, 1. A very dark Dungeon. Bunyan is probably writ- 
ing from his knowledge of English prisons, which were in 
a disgraceful condition in his day. Macaulay says: "The 



NOTES 285 

prisons were hells on earth, seminaries of every crime and 
every disease." Hist, of Eng. Ch., Ill, p. 333. 

2. Wednesday Morning till Saturday Night. What is the 
effect of such circumstantial details? 

195, 1. Rating. Scolding. 

198, 1. Swound. Swoon. 

199, 1. They have pick-locks. Why is Mrs. Diffidence's 
fear mentioned? 

200, 1. The door flew open. Compare Paul's escape de- 
scribed in Acts xii: 7-10. 

2. Damnable hard. Another example of an adjective used 
as an adverb. 

201, 1. Consented. Agreed. 

203, 1. Error. It is worthy of note as an evidence of 
Bunyan's modesty and freedom from bigotry that he con- 
demns no errors without the authority of the Scriptures. 

205, 1. Esau. Gen. xxv: 27. "Then again I began to com- 
pare my sin with the sin of Judas, that, if possible, I might find 
if mine differed from that which, in truth, is unpardonable; 

. . . all this while I was tossed to and fro like the 
Locusts . . . hearing always the sound of Esau's fall in 
mine ears, and of the dreadful consequences thereof." G. A., 
159. 

2. Judas. Matt. xxvi. 

3. Alexander. II Tim. iv: 14, 15. 

4. Ananias and Saphira. Acts v. 

206, 1. Perspective Glass. A telescope. 

207, 1. So I awoke from my Dream. Dr. Brown thinks 
that Bunyan was released from prison when he had reached 
this point in his story, and that the remainder was written 
at a time subsequent to his deliverance. 

209, 1. Ignorance, he. This pleonastic usage of the pro- 
noun, which is a fault not to be imitated, though it still 
survives in careless speech, was very frequent in Elizabethan 
writers. Compare Rich. Ill, III, 1, 10 : "God he knows." 

210, 1. Wanton. Dissolute. 

2. Clout. See note on 44, 2, p. 267. 

211, 1. His spending money. His small change, which 
was of little value as compared with his jewels. In Grace 
Abounding Bunyan says after his conversion, "I should reckon 
that all those Graces of God that now were green on me, were 
yet but like those crackt-groats and four pence-half-pennies 
that rich men carry in their purses, when their gold is in 
their trunks at home." Sect. 233. 



286 THE pilgrim: ti PROGRESS 

212, 1. Poor heart. Formerly a coinmon phrase to express 
pity, oquivalont to our "Poor fellow." 

213, 1. Upon whose head is the shell. Like a newly 
hatched chick. Compare Hamlet, V, 2, 194, where Hamlet 
says of Osric, "This lapwing runs away with the shell on 
his head." 

2. (In the margin.) Snibbeth. Reproves. 

3. Caitiff. Though now this word signifies a cowardly 
wretch, it originally meant only a captive. 

214, 1. Typical. Symbolic, emblematic. 

215, 1. Brush. Encounter. 
2. Stomach. Courage. 

216, 1. Journeymen Thieves. Journeymen are ordinary 
day-laborers working for a master. 

2. Have given my Life for a penny. Another expression 
transferred from the daily conversation of Bunyan's neigh- 
bors. 

3. The King's Champion. At the coronation of an Eng- 
lish king it is the custom for a man called the King's Cham- 
pion, to ride up Westminster Hall and challenge anyone who 
disputes the right of succession. 

217, 1. Went to the walls. Succumbed to circumstances. 

2. If they get within him. If their attack pierces his 
guard. 

3. Throw up his heels. Trip him up. Compare As You 
Like It, III, 2, 224: "Young Orlando that tripped the 
wrestler's heels." 

4. He should say.. He would say. Distinctions between 
should and icould were not carefully observed by Bunyan. 

5. Heman. See dedication of Ps. Ixxxviii. 

6. Hezekiah. II Chron. xxix-xxxii. 

7. Sorry Girl. Matt, xxvi: 69, 71. Sorry means out- 
wiardly unattractive. 

8. At their whistle. Ready to come when called. 

218, 1. Habergeon. A sleeveless jacket of mail. 

2. Footmen. Foot-soldiers. One of Bunyan's books is en- 
titled, The Heavenly Footman. 

219, 1. Leviathan. A marine animal of great size men- 
tioned in the Old Testament. Job xli: 1; Isa. xxvii: 1. 

2. Brunts. Assaults. 

220, 1. The Lion and the Bear. I Sam. xvii: 37, "David 
»aid moreover, the Lord that delivered me out of the paw of the 
lion and out of the paw of the bear, he; will deliver me out 
of the liand of this Philistine," 



NOTES 287 

223, 1. To boot. In addition. 

225, 1. Round you. Whisper in your ears. 

2. Let thee and I go on. After and where grammar re- 
quires me, Shakespeare also frequently used /, perhaps for 
euphony; but such mistakes in pronouns are common in 
colloquial language. 

3. (In the margin.) The enchanted ground. The text on 
p. 226 suggests that Bunyan meant by the enchanted ground 
a state of forgetfulness of religion, of indolent security in 
worldly prosperity. 

227, 1. The good of my Soul. This account of Hopeful's 
conversion corresponds closely with Bunyan's own spiritual 
experience recounted in Grace Abounding. 

228, 1. I should be. I would be — continued action is evi- 
dently meant here. See note on 217, 4, p. 286. 

231, 1. Conceits of. Satisfaction with. Compare Bun- 
yan's self-approval. Introd., p. 12. 

2. In one Duty. \Yhile performing one duty. 

234, 1. I saw the Lord Jesus. Compare Bunyan's fre- 
quent visions described in Grace Abounding. Sects. 22 and 
230. "And methought withal, I saw with the Eyes of My 
Soul, Jesus Christ at God's right hand." 230. 

236, 1. Be. Though is here followed by the subjunctive, 
although this is obviously the statement of a fact. See Ab- 
bott, 298. 

238, 1. Ask my fellow if I be a Thief. "A proverbial 
expression, derived from one member of a company of thieves 
appealing to another to testify to his honesty." Venables. 

240, 1. Justification. Another current phrase of Puritan 
theology. Its meaning is sufficiently expounded by Christian. 

241, 1. A fantastical faith. A fanciful belief, one de- 
rived from one's own imagination or fancy. 

242, 1. Acquit. This form of the participle was in good 
iise in the sixteenth century and survived in colloquial lan- 
guage to the seventeenth. Compare Rich. Ill, V, 5, 3: 
"Well hast thou acquit thee." 

2. List. Please. 

244, 1. It pities me much. In Old and Middle English 
there were many more impersonal verbs than in the language 
of to-day. Bunyan here, as often, follows the literary usage 
of the preceding century. Compare Spenser's Faery Queene, 
I, 6, 43: "It would pity any. living eye." 

246, 1. (In the margin.) Was towardly. Was docile, 
promising. 



288 THE PILGRIM'S PROGRESS 

250, 1. Colour. Pretext. 

2. The Country of Beulah. This is goneially interpreted 
as the state of blessed peace and content attained by believers 
toward the close of their lives. See Isa. Ixii: 4. 

;i. Turtle. The turtle-dove. Hong of ISoL, 11, 12. 

252, 1. Sick of love. 8ick with or because of love. 
2. Addressed themselves. Made preparations. 

253, 1. Enoch and Elijah. Both were taken up into 
Heaven while still alive. Heb. xi: 5; II Ki. ii: 11. 

254, 1. Selah. A Hebrew word often found in the Psalms. 
It probably was a direction to the musicians. Bunyan em- 
ployed it here, perhaps, in the sense of farewell. 

259, 1. The Bells. Bunyan seems to have been extraor- 
dinarily fond of the sound of bells. See Grace Abounding, 
33: "Before this I had taken much delight in ringing; but 
my conscience beginning to be tender, I thought such practice 
was but vain, and therefore forced myself to leave it. Yet 
my mind hanckered; wherefore I should go to the Steeple- 
house and look on, though I durst not ring." 

263, 1. Dream again. Here we have a hint of the second 
part of Pilgrim's Progress. 



BUXYAX'S SPELLING 

In general, Bimyan spelled phonetically, and for that rea- 
son a number of his spellings are the same as are now being 
advocated by the Simplified Spelling Board. Although many 
of the differences between Bunyan's spelling and ours are due 
to his ignorance of the forms correct in his time, more are 
the result of changes that have taken place in English or- 
thography since the seventeenth century. 

Some of the chief peculiarities of Bunyan's spelling are: 

1. The phonetic spelling of the past tense and the past 
participle when they end with the sound of t ; * as in kist, mist. 

2. The dropping of e before r in the past tense and the 
present participle of such verbs as hinder; as in hindrcd. 

3. The use of final ie where we have y ; as in testifie. 

4. The use of y where we have i; as in trt/al. 

5. The use of k after c at the end of a word; as in traffick. 

6. The use of a single consonant where we double it, and, 
contrariwise, the doubling of a consonant where we use a 
single letter; as in galopping. 

Lest the student should become confused by Bunyan's or- 
thography, the following spelling table has been compiled. In 
it the preferred modern forms of words differently spelled in 
this edition of the Pilgrim's Progress are given in heavy type. 
Xo effort has been made to distinguish in Bunyan's spellings 
between incorrect and obsolete forms. 



Favored by the Simplified Spelling Board. 



289 



SPELLING TABLE 



(Based upon the Century Dictionary.)' 



bunyan's 


MODERN 


bunyan's 


MODERN 


SPELLING 


FORM 


SPELLING 


FORM 


accoutred 


accoutered 


chuse 


choose 


administred 


administered 


clapt 


clapped 


ai 


aye 


cloathed 


clothed 


ake 


ache 


coelestial 


celestial 


alass 


alas 


combate 


combat 


alwayes 


always 


complement 


compliment 


angerly 


angrily 


complyanee 


compliance 


askt 


asked 


countrey 


country 


authentick 


authentic 


eryed 


cried 


bad 


bade 


dazle 


dazzle 


battel 


battle 


defie 


defy 


bedabled 


bedabbled 


denyed 


denied 


bee 


be 


desarts 


deserts 


Belzebub 


Beelzebub 


desireable 


desirable 


bewitcht 


bewitched 


despight 


despite 


bosome 


bosom 


develishly 


devilishly 


breath 


breathe 


disswade 


dissuade 


brest 


breast 


drownd 


drowned 


brestplate 


breastplate 


drowsie 


drowsy 


Brittan 


Britain 


drowziness 


drowsiness 


burthen 


burden 


dunghil 


dunghill 


carkass 


carcass 


dye 


die 


chear 


cheer 


easie 


easy 


choaked 


choked 


entred 


entered 


christal 


crystal 


everybodies 


everybody's 



290 



SPELLING TABLE 



291 



bunyan's 


MODERN 


bunyan's 


MODERN 


SPELLIXG 


FORM 


SPELLING 


FORM 


exprest 


expressed 


jealousie 


jealousy 


extreamly 


extremely 


journies 


journeys 


faining 


feigning 


joyn 


join 


falsly 


falsely 


joynts 


joints 


fat 


vat 


joyntly 


jointly 


fetcht 


fetched 


judg 


judge 


flattred 


flattered 


justifie 


justify 


galopping 


galloping 


kist 


kissed 


gardner 


gardener 


knockt 


knocked 


girle 


girl 


lauched 


launched 


goal (for gaol 


jjail 


lightned 


lightened 


Goliah 


Goliath 


lillies 


lilies 


gratifie 


gratify 


linage 


lineage 


gyant 


giant 


lye 


lie 


happines 


happiness 


lyon 


lion 


hapned 


happened 


magnifie 


magnify 


hardned 


hardened 


majesties 


majesty's 


harkned 


hearkened 


medling 


meddling 


harnest 


harnessed 


melancholick 


melancholy 


hazzard 


hazard 


merchaiidice } 


merchandise 


hearkning 


hearkening 


merchandize ^ 




heretick 


heretic 


ministring 


ministering 


hindred 


hindered 


misenterpreting 


misinterpreting 


hobgoblings 


hobgoblins 


mist 


missed 


hobling 


hobbling 


mountaines 


mountains 


humane 


human 


musick 


music 


hungred 


hungered 


ought 


aught 


Hypocrisie 


Hypocrisy 


oyl 


oil 


ignomy 


ignominy 


pedegree 


pedigree 


imploy 


employ 


peices 


pieces 


inchanted 


enchanted 


pen'd 


penned 


incling 


inkling 


perswade 


persuade 


intangled 


entangled 


physick 


physic 


intollerable 


intolerable 


plaidst 


playdst 



THE PlLGRnrS PROGRESS 



BUXYAX'S 


MOUEllX 


JJl XYAX 8 


MODERN 


SPELLING 


FOKAI 


(SPELLING 


FORM 


plaies 


plays 


stcddincss 


steadiness 


phickt 


plucked 


slept 


stepped 


inactickf 


practical J 


stile 


style 


prest 


pressed 


stopt 


stopped 


l)rickt 


pricked 


stradled 


straddled 


profest 


professed 


streight 


[ strait 


prophane 


profane 


straight 




pub lick 


public 


stript 


stripped 


quagg 


quag 


surprizing 


surprising 


ratleth 


rattleth 


swadling 


swaddling 


re Joyce 


rejoice 


tempred 


tempered 


reliefe 


relief 


testifie 


testify 


remembred 


remembered 


thorow 


thorough 


rciidring 


rendering 


threatned 


threatened 


mine 


ruin 


thundring 


thundering 


sales 


)*,o,rc 


traffick 


traffic 


sayes 


(says 


travel 


travail 


Sallys 


sallies 


traytor 


traitor 


Saphira 


Sapphira 


tro 


trow 


satisfyd 


satisfied 


tryal 


trial 


sence 


sense 


tryd 


tried 


servents 


servants 


initill 


until 


shameful! 


shameful 


vertue 


virtue 


shew 


show 


villifying 


vilifying 


signifie 
Sion 


signify 
Zion 


waies 
wayes 


?ways 


slumbring 


slumbering 


wearisomness 


wearisomeness 


smoaky 


smoky 


wholsom 


wholesome 


spight 


spite 


withall 


withal 


spue 


spew 


wo 


woe 


stedily 


I steadily 


wondred 


wondered 


stoddily 


) 







t Obsolete. 



I Modern equivalent. 



QUESTIONS AND TOPICS FOR STUDY 

I. Preliminary. 

A careful study of Bunyan's life as given in the Introduc- 
tion should precede the first reading of the allegory. This 
account may be supplemented by the assignment for reports 
of passages from Macaulay's history or Green's, or by talks 
from the teacher upon the Puritans and the religious dis- 
sensions of Bunyan's time. 

The nature of an allegory should also be thoroughly un- 
derstood. 

II. For the First Reading. 

THE author's apology. 

1. What reasons does Bunyan give for writing this alle- 
gory? (See pp. 39, 40.) 

2. Why did some of his friends advise him not to print 
it? (See Introd., p. 24, and observe what feature of the book 
he spends the most space in defending.) 

3. W^hat definite objections did his friends urge? (See p. 
42.) 

4. By what arguments does Bunyan justify his method ? 

5. In what lines does he state the purpose of the book? 
f). What does he say of the language he uses? 

7. In what respects is this a good preface? 

THE pilgrim's PROGRESS. 

1 . Distinguish between the real subject of the story and the 
[tretended subject. 

293 



294 THE PILGRIM'S PROGRESS 

2. Can you think of anything else besides a pilgrimage to 
which life has been frequently compared? 

3. For Bunyan's purpose what are the advantages of tlio 
comparison to a journey? 



4. Why did he call the storv a dr 



eam 



5. What traits of character did Pliable show in joining 
Christian and in turning back? 

6. Show why Christian deserved Evangelist's severe rebuke 
for taking the counsel of Mr. Worldly Wiseman. 

7. By what method was he instructed in the Interpreter's 
house ? 

8. What is the meaning of the Valiant Man's struggle and 
success ? 

9. On p. 89 find a striking metaphor and an especially sug- 
gestive descriptive phrase, 

10. Why did Simple, Sloth, and Presumption refuse to join 
Christian ? 

11. What sort of men are represented by Formalist and 
Hypocrisy ? 

12. What is the significance of the Palace Beautiful? 

13. The lions were placed in the way " for tryal of Faith." 
Where had Christian's faith been tried and found wanting 
previously ? 

14. Why did Bunyan insert the rehearsal of Christian's ex- 
periences found on pp. 103-105? 

15. How does he justify Christian's leaving his wife and 
children? 

16. What are the Bible stories to which reference is made 
on p. 112? 

17. What experience in Bunyan's own life corresponds to 
Christian's struggle with Apollyon? Whom does the latter 
represent ? 

18. Whal touch on p. 129 shows Christian's human nature? 

19. What difference existed between Talkative's " conver- 
sntion " and his "Mouth-profession"? 

20. What does Vanity-Fair represent? 



QUESTIONS FOR STUDY 295 

21. Compare the indictment of Christian and Faithful with 
the actual indictment of Bunyan. (See Introd., p. 15.) 

22. What sort of people to-day resemble Mr. By-ends? 

23. What expressions in the description of him are par- 
ticularly vivid? 

24. Who are represented by those that follow Demas? 

25. What is the effect of the precise, circumstantial state- 
ment on p. 194, " from Wednesday morning until Saturday 
night"? What other specific details on pp. 195-200 con- 
tribute to the same effect? 

26. Where before p. 201 have the Delectable Mountains 
been mentioned? Why were they mentioned there? 

27. What are the Bible stories to which reference is made 
on p. 205? 

28. What effect is produced by the description of the view^ 
seen through the perspective glass? 

29. For what purpose is the caution of the shepherds on p. 
209 introduced? 

30. What was Christian's feeling toward Ignorance? 

31. What specific details give reality to the description of 
Temporary on pp. 246, 247? 

32. What does the country of Beulah represent? 

33. What is the purpose of the conclusion? 

III. Review Questions. 

PURPOSE. 

1. What did Bunyan aim to accomplish by this book? 

2. Why was the form of allegory well suited to his purpose? 

3. Examine the story to see whether he has included any- 
thing that does not bear upon his purpose, and be ready to 
defend the conclusion at which you arrive. 

4. Has he presented the difficulties in the path of a Chris- 
tian fairly, or has he made them appear fewer and smaller 
than they are? 



296 THE PILGRIM'S PROGRESS 

Materials. 

1. Has Biinyan drawn the materials used in his allegory 
chiefly from the world of nature or from the world of man ? 

2. Give five instances in which liis material is from llio 
world of nature. 

3. For what purpose has he used objects from nature? 

4. What attributes of human character (as love, hate, fear, 
jealousy, etc.) has he pictured most vividly? 

5. What institutions with which Bunyan was familiar are 
described in The Pilgrim's Prof/ressf 

6. To what extent did he make use of literature ? 

Setting. 

1. Wlien and where are the events of the story supposed to 
have taken place? 

2. What descriptions suggest English scenery? (See pp. 
191, 208, etc.) 

3. What scenes and animals are unmistakably not English? 
(See pp. 95, 100, 113, 121.) What land do they suggest? 

4. Does it matter at all whether there is any such country 
as is described? Give reasons for your answer. 

Plot. 

1. Bearing in mind that the plot is the chain of incidents 
without which the story could not exist, summarize this plot 
in a hundred and fifty words. 

2. Has the plot unity, consistency, interest, relief, and cli- 
max? Does it seem probable while being read? 

3. What is the point of climax? 

4. Is the movement slow or rapid? Give instances where 
events follow one another in quick succession and where they 
come slowly? 

5. How is the progress of the story delayed? 

6. Mention several incidents that are dramatic. 



QUESTIOXS FOR :STUDY 297 

7. P'ind cases in which Bunyan arouses our expectation of 
an event before it occurs. 

8. What keeps up our interest to the end? 

Characters. 

1. Name the chief merits and the chief faults in Christian's 
character, and give instances in which they are shown. 

2. Is he better or worse than an ordinary man? 

3. Does he seem like a mere abstraction or a real person? 

4. Point out several instances in w^hich his conduct is true 
(o human nature. 

0. How is the chief trait of each of the other characters 
suggested ? 

6. Are the characters true to life, or are they idealized; 
i. e., made braver, more fortunate, better, or happier than 
people are commonly? 

7. Mention acts of theirs that resemble something you have 
known in real life? 

8. Where did Bunyan find the models for his character- 
portraits? (See note on Evangelist, p. 269, and on Lord Hate- 
good, p. 281.) 

9. Which way of revealing character predominates: (1) 
By the author's own description; (2) by. the acts and words 
of the character; (3) by what others say of the character? 

10. Are any characters contrasted? 

11. What ideals of character are held up for admiration? 

Method. 

1. Who tells the story, the author himself or one of the 
characters ? 

2. How does Bunyan contrive to show" us Christian's 
thoughts ? 

3. Would it be easy to rearrange the story so that Chris- 
tian should teH it? 

4. Why is so much dialogue introduced? 



298 THE PILGRIM'S PROGRESS 

Style. 

1. Are the words in The Pilgrim's Proqresa mostly of 
Anglo-Saxon or of Latin origin ; general or specific ? 

2. Are there many unfamiliar words? 

3. Is the language literary or colloquial? 

4. Can you discover any principle governing Bunyan's use 
of capitals? 

5. Why is his spelling so different from ours? 

6. Are his sentences chiefly long or short, periodic or loose? 

7. Find three long sentences that a modern writer would 
divide into two or more. 

8. Is the talk of his characters stiff and bookish, or simple 
and like that of real people? Defend your answer by citing 
passages. 

9. How should the conversation on p. 53 be paragraphed by 
modern standards? 

10. Does the whole book conform Avith the requirements 
for unity, mass, and coherence? Defend your answer. 

11. Why does Bunyan repeat "Then I saw in my Dream," 
so often? (See pp. 57, 60, 79, 89, 112, 140, 205.) 

12. What device for securing clearness does he use on pp. 
08-9, 125-6, 161-2, 169, 180-1, etc.? 

13. Is his language figurative or matter of fact? Support 
your answer by citations. 

14. What kinds of figures does he use most? Quote some 
of these. 

15. From what sources are they drawn? 

16. Why are they easily understood? 

17. Select five that are especially vivid and forcible. 

18. Find examples of alliteration. (See pp. 65, 187, 189, 
195, etc.) 

19. Collect five other examples of proverbial expressions 
such as: *' A bird in the hand is worth two in the bush," 
p. 80. 



QUESTIONS FOR STUDY 299 

Verse. 

1. Why did Bunyan write parts of his book in verse? 

2. What quality of a poet did he possess in large measure? 

3. What are the merits and the defects of his verses ? Give 
definite reasons and mention specific passages in support of 
your opinions. 

4. What metre did Bunyan use? 

5. Find examples of imperfect rhymes. 

6. Which passage in verse do you like best? Why? 



General. 

1. Does the charm of the story depend upon the plot, the 
setting, the characters, the style, the hidden meaning, or 
upon all taken together? 

2. What incidents in the story correspond to happenings 
in Bunyan's life? 

3. Why is the Pilgrim's Progress as popular to-day as it 
was in Bunyan's time? 

4. In what sense may it be called true? 

5. What does this book show us about the author's knowl- 
edge, tastes, and ideals? 



COMPOSITION SUBJECTS 

1. Bunyan's Defense of His Allegorical Method. 

2. Modern Counterparts of Some Characters in the Pil- 

grim's Progress. 

3. Allegorical Characters that Might be Added to the 

Pilgrim's Progress. 

4. The Most Realistic Incident in Bunyan's Allegory. 

5. Bunyan's Use of the Bible. 

G. The Parallel between the Incidents of tlie Pilgrim" s 
Progress and the Experiences of Bunyan's Life. 

7. An Original Adventure of Christian in His Pilgrimage. 

8. Bunyan's Decision to Go to Prison Rather than Obey 

the Law. 

9. Memorable Scenes in the Pilgrim's Progress. 

10. The Personality of Bunyan As Revealed in the Pil- 
grim's Progress. 



300 



INDEX TO NOTES 



(Numbers refer to pages.) 



Abide on yon, 280. 

Acquit, 287. 

Adam the first, 278. 

Addressed themselves, 288. 

Ad infinitum, 265. 

A doing of, 276. 

Affront, 277. 

Against, 270. 

Agone, 280. 

Alexander, 285. 

Allegory, 265. 

All prayer, 276. 

Amain, 267, 274. 

Ananias, 285. 

And things, 267. 

Angles, 266. 

Apollyon, 277. 

Are got in, 270. 

A Saint abroad, 279. 

As high as Trees, 267. 

Ask my fellow, 287. 

A sleep, 275. 

A sought, 272. 

As the mother, 279. 

At a clap, 283. 

At a. stand. 271. 

At their whistle, 286. 

Author's Apology, 265. 

Avenger of Blood, 278. 

A wide field, etc., 274. 

Barbarians, 281. 
Bare, 269. 
Be, 267, 287. 



Be burned, 278. 

Bedlams. 280. 

Beelzebub, 272. 

Begun, 265. 

Bells, 288. 

Benefice, 283. 

Benighted, 275. 

Beshrew, 270. 

Besides, 270. 

Best on't, 281. 

Beulah, 2g7^- - 

Bid, 270. 

Bite and gnaw, 273. 

Book, 268. . 

Bottle of Wine, 277. 

Bottom, 274. 

Brake, 268. 

Bravadoes, 279. 

Brave, 267, 279. 

Brought to examination, 281. 

Brunts, 286. 

Brush, 286. 

Burden, 268, 272. 

But, 265. 

But a while, 273. 

BUTT down upon, 272. 

But they, 274. 

Bv-ends, 282. 

By that, 272. 

Caitiff, 286. 
Call, 283. 
Canaan, 281. 
Candle, 272. 



301 



302 



TEE PILGBUrS PROGRESS 



Carnal cogitations, 27 G. 
Carnal Policy, 270. 
Carper, 267. 
Carpeth not, 26(i. 
Carriages, 2(i9. 
Carry it, 28;i. 
Cast up, 272, 278. 
Catcht, 266. 
Chalketh, 267. 
Chariot, 282. 
Children, 273. 
Clnirle, 279. 
Clout, 285. 
Colour, 287. 
Come to a point, 269. 
Conceits, 287. 
Concluded, 281. 
Condole, 269. 
Congee, 283. 
Consented, 275, 285. 
Contemptible, 282. 
Conversation, 276. 
Conviction, 260. 
Cozenage, 283. 
Crazed, 271. 
Crown, 265. 
Cut in pieces, 269. 
Cut purses, 284. 

Damnable hard, 285. 

Dark, 267. 

Dark clouds, 266. 

Dark Dungeon, 284. 

David, 276. 

Delectable Mountains, 276. 

Delicate Plain, 283. 

Demas, 284. 

Den, 267. 

Designed, 283. 

Discovereth itself, 280. 

Discovers, 271. 

Discovery, 279. 

Dispose, 281. 

Doleful Creatures, 275. 



Done despite to. 273. 

Doubt, 274. 

Dragons of the Pit, 277. 

Dream again, 288. 

Dumps, 272. 

Dwell in tents of .Sliem, 275. 

Eat, 284. 

Edification, 280. 

Elijah, 288. 

Eminent, 284. 

Enchanted ground, 287. 

Engines, 266. 

Enlarge my testimony, 281. 

Enoch, 288. 

Error, 285. 

Esau, 285. 

Evangelist, 269, 280. 

Every fat. 274. 

Except it be, 279. 

Experimental confession, 280, 

Fact, 274. 

Faining, 283. 

Fancy by the end, 269. 

Fantastical, 269, 287. 

Feigned, 267. 

Figures, 273. 

Footmen, 286. 

Forgot, 279. 

For me, 270. 

For receiving of, 275. 

For that, 269. 

For their Lord, 281. 

For to, 265. 

Foul Fiend, 277. 

Frenzy Distemper, 269. 

Friend, 268. 

Frighted, 274. 

Fruit, 279. 

Furniture, 276. 

Get within him, 286. 
Gideon, 276. 



INDEX TO NOTES 



303 



Gins, 278. 

Given us the back, 269. 

Goes, 268. 

Going, 274. 

Good of my Soul, 287. 

Gotten, 275. 

Governour, 273. 

Grace, 279. 

Gracious, 273. 

Grop'd for, 266. 

Habergeon, 286. 

Had like to have, 278. 

Had liked to have, 284. 

Had made an end, 278. 

Happily, 272. 

Harness out, 276. 

Have began, 274. 

Hazarding . . . Perdition, 

271. 
Hazards, 272. 
He, 279. 
Hectoring. 279. 
Heman, 286. 
Heretick, 282. 
Hezekiah, 286. 
Himself, 273. 
His, 282. 

His Majesties Surveyors, 270. 
Hob-goblins, 277. 
Holy Writ, 267. 
Hundreds, 270. 
Hundred to one, 284. 

I, 270. 

I dreamed, 273. 
Ignorance, he, 285. 
I had been here, 275. 
Immanuel's Land, 277. 
In a Mystery, 271. 
Incling, 270. 
In Credit, 271. 
In his kind, 279. 
Inkhorn, 273. 



In my Dream, 270, 274. 
In one Duty, 287. 
In order to their condemna- 
tion, 281. 
Interpreter, 272. 
I passed by, 279. 
I saw the Lord Jesus, 287. 
Is like to be, 271. 
Is there hopes, 271. 
It pities me, 287. 
I was driven, 275. 
I was not so fond, 279, 
I will fear none ill, 278. 

Jael, 276. 

Job says, 283. 

Journeyman Thieves, 286. 

Judas, 283, 285. 

Jump in judgement, 283. 

Justification, 287. 

King's Champion, 286. 
King's High-way, 277. 
Knowledge and knowledge, 

280. 

Laid the Reins, 273. 

Lamentable Cry, 268. 

Lay at me hard, 278, 

Leered away, 278. 

Legion, 280. 

Let, 281. 

Let myself to, 277. 

Let slip, 278. 

Let thee and I, 286. 

Leviathan, 286. 

Lie at the catch, 280. 

Lies a couple, 274. 

Lift, 275. 

Light, 269. 

Light and Bell, 266. 

Like to be, 271, 275. 

Lime-twigs, 266. 

Lion and Bear, 286. 



304 



TEE PILGRUrS PROGBESS 



Lions in the way, 274. 
List, 287. 
Loaden, 27 L 
Loosed, 274. 
Lucre, 284. 
Lusty, 280. 

Man in an Iron Cage, 273. 

Man of Sin, 276. 

May, 267. 

May I get out, 269. 

Meadow, 284. 

Michael, 277. 

Minister, 283. 

Miscarriage, 275. 

Mr. Worldly Wiseman, 270. 

Morality, 271. 

Moses' Rod, 276. 

My chance was, 283. 

My Life for a penny, 286. 

Myself, 268. 

Next, 270. 
New Birth, 279. 
Nonage, 277. 
Nothing, 267. 
Not like, 284. 

Of, 278. 

Of a long time, 282. 

Of my good Name, 271. 

Of proof, 277. 

Old-Man, 282. 

Old Wives Fable, 267. 

O my dear Wife, 268. 

One of his Majesties Judges, 

284. 
On which . . . overthrow, 

268. 
Original, 276. 
Outlandish, 281. 

Paintings, 267. 
Palace, 275. 



Pearl in a Toad's-head, 266. 

Peevish, 280. 

Pen, 265. 

Perspective Glass, 285. 

Pestilent, 281. 

Pickthank, 281. 

Pillar of Salt, 284. 

Pillory, 281. 

Pins and Loops, 267. 

Pipe and Whistle, 266. 

Plat, 270. 

Plight, 268. 

Poor heart, 285. 

Practick, 279. 

Preferments, 280. 

Presently, 271, 278. 

Pretty, 271. 

Prince of Princes, 280. 

Professor, 273. 

Promotion, 279. 

Put off the old Man, 278. 

Put on, 267. 

Puts down all wit, 267. 

Put to it, 278. 

Quagg, 278. 

Rack, 273. 

Rags, 268. 

Railing, 272. 

Rating, 284. 

Records of Antiquity, 276. 

Red Sea, 275. 

Refrained himself, 268. 

Review, 274. 

Roundly, 284. 

Round you, 286. 

Runagate, 282. 

Sampson, 276. 
Sate, 273. 

Satyrs, 277. 
Savoureth, 271. 
Selah, 288. 



INDEX TO NOTES 



305 



Sell all, 284. 

Seraplnms, 269. 

Set him on work, 278. 

Settle, 275. 

Shamgar, 276. 

Shift, 275. 

Should. 286. 287. 

Shrewd brushes, 278. 

Sick of love, 287. _ 

Silver shrines, 267. 

Sirrah, 282. 

Slough of Despond, 269. 

Snibbeth. 285. 

So I awoke. 285. 

So I none abuse, 267. 

Sorry. 279. 

Sorry girl, 286. 

Sorry scrub, 282. 

Sound words, 267. 

Spake, 278. 

Speculation, 280. 

Speed. 269. 

Spendino- money, 285. 

Spill, 277. 

Stalking Horse, 283. 

Steps, 270. 

Stile, 284. 

Still, 271. 

Still as I pull'd, 266. 

Stomach, 286. 

Straight. 266. 

Strain hard but, 280. 

Stript, 276. 

Such an one, 283. 

Supper, 275. 

Surfeits. 284. 

Swadling clouts, 267. 

Sweet discourse, 278. 

Swound. 284. 

That, 279. 

That way as, 277. 

The door flew open, 28;" 

Their. 279. 



The Judge, his, 282. 

Them, 272. 

The man, 272. 

The Man of Sin. 276. 

The man overtook, 278. 

Then did Christian, 277. _ 

There are houses, etc.. 271. 

There is no l>etterment. 272. 

Tliere needs, 283. 

There was . . . wayc; 

274. 
They have pick locks, 284. 
Thev that sat, 281. 

The whick^268. 

Thorow, 277. 

Three things, 271. 

Throw up his heels, 286. 

Tickled, 266. 

To boot. 286. 

To his son, 271. 

Took. 275. 

Tophet, 269. 

To purpose, 270. 

To speak on, 271. 

Towardly, 287. 

Trespass, 274. 

Tro, 267. 

Trod, 275. 

Turn Coat, 278. 

Turned their Tales, 270. 

Turtle, 287. 

Typical, 286. 

Undone, 268. 
Upon my life, 278. 
Upon the place, 282. 
Upon whose head, etc., 285, 

Vain, 276. 

Vallev of Shadow, 277. 

Vanity-Fair, 280. 

Wanton. 285. 
Ward, 274. 



306 THE PILGRIM'S PROGRESS 



Ware of Rome, 280. Wholesome Instructions, 270. 

Was fair for, 273. Wicket-Gate, 2G9. 

Way and race of Saints, 2G5. Wife and children, 270. 

Wearisomness, 271. Witch, 283. 

Wednesday morning, 284. With Pleasure. 273. 

Went to walls, 28G. Worser, 205. 

What had become, 272. Wotted, 271. 

What s matter, 274. Writ, 273. 

What's the matter, etc., 274. 

Which he, etc., 278. ^ Zion, 272. 



Merriirs English Texts 

Complete Editions 

For Uniform College Entrance Examinations 



Addison, Steele, and Budgell — The Sir Roger de Cover- 
ley Papers in "The Spectator" 30 

Browning — Poems (Selected) .25 

Bunyan — Pilgrim's Progress, Part I .40 

Coleridge — The Rime of the Ancient Mariner, and other 

Poems 25 

Coleridge — The Rime of the Ancient Mariner, and Low- 
ell — The Vision of Sir Launfal, Combined 40 

Defoe — Robinson Crusoe, Part 1 50 

De Quincey — Joan of Arc, and The English Mail Coach.. .25 

Dickens — A Tale of Two Cities 50 

Eliot, George — Silas Marner 40 

Emerson — Essays (Selected) 40 

Goldsmith — The Deserted Village, and other Poems 25 

Goldsmith— The Vicar of Wakefield 30 

Gray — Elegy in a Country Churchyard, and Goldsmith — 

*■ The Deserted Village, Combined .30 

Hawthorne — The House of the Seven Gables .40 

Lamb — Essays of Elia 50 

Lincoln — Selections 25 

Lowell — The Vision of Sir Launfal, and other Poems 25 

Macaulay — Essays on Lord Clive and Warren Hastings. .40 

Macaulay — Lays of Ancient Rome, and Arnold — Sohrab 

and Rustum, Combined .30 

Milton — Lycidas, Comus, L'Allegro, II Penseroso, and 

ot jer Poems .25 

Poe — The Raven, Longfellow — The Courtship of Miles 

Standish, and Whittier — Snow Bound, Combined 25 

Stevenson — An Inland Voyage and Travels with a Donkey .40 

Stevenson — Treasure Island 40 

Thoreau — Waldeu 50 



(Xovember, 1909) 

Complete List of Books Required for Uniform College 
Entrance Examinations in English for the Years 

1909-1915 

Books listed at 12 cents are bound in stiff paper covers; all 
others are bound in cloth. 

M.E.T. — Merrill's English Texts. 

M.E.C.S. — Maynard's English Classic Series. 

A star (*) following a title indicates that the book is not 
yet published in either series. 

1909-1912 

READING AND PRACTICE 

GROUP I (Two to be selected) Per copy 

Shakespeare— As You Like It (M.E.C.S.) $0.30 

Shakespeare — Henry V (M.E.C.S.) 30 

Shakespeare — Julius Caesar (M.E.C.S. ) 30 

Shakespeare — Merchant of Venice (M.E.C.S.) 30 

Shakespeare— Twelfth Night (M.E.C.S.) 30 

GROUP II (One to be selected) 

Bacon— Essays (M.E.C.S. ) 12 

Bunyan — Pilgrim's Progress, Part I (M.E.T.) 40 

Addison, Steele, and Budgell — The Sir Roger de Coverley 

Papers in "The Spectator" (M.E.T.) .30 

Franklin— Autobiography (M.E.C.S.) .25 

GROUP III (One to be selected) 

Chaucer — Prologue (M.E.C.S.) 35 

Spenser — Faerie Queene (Selections) (M.E.C.S.) 12 

1912 — Book I of Spenser's Faerie Queene required 
for this year in place of the "Selections." 

Spenser — Faerie Queene, Book I. (M.E.C.S.) 12 

Pope— Rape of the Lock (M.E.C.S.) 12 

Goldsmith— The Deserted Village (M.E.T.) 25 

Palgrave — Golden Treasury (First Series), Books II and 
III, with especial attention to Dryden, Collins, Gray, 
Cowper, and Bums * 

GROUP IV (Two to be selected) 

Goldsmith— The Vicar of Wakefield (M.E.T.) 30 

Scott— Ivanhoe (M.E.C.S.) 40 

Scott — Quentin Durward * 

Hawthorne— The House of the Seven Gables (M.E.T.)... .40 

Thackeray — Henry Esmond * 

Gaskell (Mrs.)— Cranford * 

Dickens— A Tale of Two Cities (M.E.T.) 50 

Eliot, George— Silas Marner (M.E.T.) 40 

Blackmore — Lorna Doone * 



1909-1912 -Continued 

GROUP V (Two to be selected) Per copj 

1912 — One only required to be se- 
lected from tills §roup for this year. 

Imnff— Sketch Book (M.E.C.S.) $0.40 

Lamb— Essays of Elia (M.E.T.) 50 

De Quincey — Joan of Arc, and The English Mail Coach 

(M.E.T.) 25 

Carlyle — Heroes and Hero Worship * 

1912 — The following selections are required for 
this year in place of Carlyle's Heroes and Hero 
Worship: 
Carlyle — The Hero as Poet, The Hero as Man of 

Letters, and The Hero as King * 

Emerson — Essays (Selected) (M.E.T.) 40 

Ruskin — Sesame and Lilies (M.E.C.S. ) 25 

GROUP VI (Two to be selected) 

Coleridge — The Rime of the Ancient Mariner (M.E.T.)... .25 

Scott— The Lady of the Lake (M.E.C.S.) 30 

Byron — Mazeppa, and The Prisoner of Chillon (M.E.C.S.) .12 
Palgrave — Golden Treasury (First Series), Book IV, with 

especial attention to Wordsworth, Keats, and Shelley * 

Macaulay — Lays of Ancient Rome (M.E.C.S.) .25 

Poe — Poems * 

Lowell— The Vision of Sir Launf al (M.E.T. ) 25 

Arnold — Sohrab and Rustum (M.E.C.S.) 12 

Longfellow — The Courtship of Miles Standish (M.E.C.S.) .12 

Tennyson — Gareth and Lynette, Lancelot and Elaine, and 

The Passing of Arthur (M.E.C.S.) 30 

1912 — In place of Tennyson's Gareth and Lynette, 
Lancelot and Elaine, and The Passing of Arthur, 
"The Princess" is required for this year. 

Tennyson — The Princess (M.E.C.S.) .25 

Browning — Cavalier Tunes, The Lost Leader, How They 
Brought the Good News from Ghent to Aix, Evelyn 
Hope, Home Thoughts from Abroad, Home Thoughts 
from the Sea, Incident of the French Camp, The Boy 
and the Angel, One Word More, Herve Riel, Pheidip- 
pides (M.E.T.) 25 

STUDY AND PRACTICE 

Shakespeare— Macbeth (M.E.C.S. ) 30 

Milton — Lycidas, Comus, L'Alleffro, and II Penseroso 

(M.E.T.) 25 

1912 — For this year either the above Milton selec- 
tions, exclusive of "Lycidas," or Tennyson's Gareth 
and Lynette, Lancelot and Elaine, and The Passing 
of Arthur required. 
Tennyson — Gareth and Lynette, Lancelot and Elaine, 

and The Passing of Arthur (M.E.C.S.) 30 

Burke — Speech on Conciliation with America (M.E.C.S.) .25 

or 
Washington — Farewell Address, and 
Webster— First Bunker Hill Oration (M.E.C.S.) 25 



X4 



i 



1909-1912— Continued 

Per copy 

Macaulay— Life of Johnson (M.E.C.S.) $0.12 

or 
Carlyle — Essay on Burns (M.E.C.S.) 12 

1913-1915 

READING 

(Two books to be selected from each of the following' groups) 

GROUP I 

(For any unit of tins group a unit from 
any other group may be substituted) 

Old Testament, The. Comprising the chief narrative epi- 
sodes in Genesis, Exodus, Joshua, Judges, Samuel, 
Kings, and Daniel, together with the books of Ruth 
and Esther * 

Homer — The Odyssey. (English translation) With the 
omission, if desired, of Books I, II, III. IV, V, XV. 

XVI, XVII * 

Homer — The Iliad. (English translation) With the 

omission, if desired, of Books XI, XIII, XIV, XV, 

XVII, XXI * 

Virgil — ^neid. (English translation) * 

GROUP II 

Shakespeare — Merchant of Venice (M.E.C.S.) 30 

Shakespeare — Midsummer Night's Dream (M.E.C.S.) 30 

Shakespeare — As You Like It (M.E.C.S.) 30 

Shakespeare— Twelfth Night (M.E.C.S.) 30 

Shakespeare— Henry V (M.E.C.S.) 30 

Shakespeare — Julius Caesar (M.E.C.S.) 30 

GROUP III 

Defoe — Robinson Crusoe, Part I (M.E.T.) 50 

Goldsmith— The Vicar of Wakefield (M.E.T.) 30 

Scott— Ivanhoe (M.E.C.S.) 40 

or 

Scott — Quentin Durward * 

Hawthorne — The House of the Seven Gables (M.E.T.)... .40 

Dickens — David Copperfield * 

or 

Dickens — A Tale of Two Cities (M.E.T.) 50 

Thackeray — Henry Esmond * 

Gaskell (Mrs. ) — Cranf ord * 

Eliot. George — Silas Marner (M.E.T.) 40 

Stevenson — Treasure Island (M.E.T. ) 40 

GROUP IV 

Bunyan — Pilgrim's Progress, Part I (M.E.T.) 40 

Addison, Steele, and Budgell — The Sir Roger de Coverley 

Papers in "The Spectator" (M.E.T.) 30 

Franklin — Autobiography (Condensed) (M.E.C.S.) 25 

Irving— Sketch Book (M.E.C.S. ) 40 

Macaulay — Essays on Lord Clive and Warren Hastings 

(M.E.T.) 40 

Thackeray — English Humourists * 



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